Meditation Sequence (1)

After settling the mind, observe what arises within the body. While observing, breathe gently and steadily. Thoughts may rush in randomly. For example, when you open your eyes, the "guest" of seeing-consciousness appears. Is this seeing-consciousness something pre-existing, or is it arising now due to contact with form? Recognize it as a present-moment thought. The moment seeing-consciousness arises, immediately apply mindfulness (sati), concentration (samādhi), and wisdom (paññā) to follow it. See that the seeing-consciousness arises and then instantly vanishes. Recognize: “This is not ‘I seeing’ or ‘someone seeing’—it is merely a tiny, impermanent phenomenon (anicca) that arises and passes.” The observing mind will see: “This seeing-consciousness appears and disappears. It sees, then ceases without lingering.” Observing this way, the arising and passing of seeing-consciousness becomes clear. The act of observing is the Path (magga). When observing becomes Vipassanā Path-knowledge, the three future causes—craving (taṇhā), clinging (upādāna), and kamma—do not follow. Without observation, they would arise. If, while observing, a sound suddenly arises and startles you, hearing-consciousness appears. If you fail to observe it, anger, grief, distress, suffering, aversion, and ignorance (avijjā) will follow, restarting the cycle of dependent origination (paṭiccasamuppāda). Instead, immediately observe the arising and passing of this "guest" hearing-consciousness. This is cittānupassanā (mind-contemplation). The Sammoha Aṭṭhakathā states: “Those with dull wisdom and strong wrong views (diṭṭhi) should contemplate the mind.” Thinking “My mind,” “I see,” “I hear”—these are diṭṭhi. For such persons, cittānupassanā is essential. Contemplating the mind eradicates diṭṭhi swiftly. Remember: Wrong views bind beings to suffering. Vipassanā cuts down these future-dooming views. If a smell arises, observe its impermanence. Without observation, thoughts like “I smell this” will trigger anger, grief, and ignorance. Thus, when the "guest" smell-consciousness appears at the nose, observe its arising and passing. This prevents future unwholesome states. When future causes cease, future suffering (dukkha) cannot arise. Therefore, understand: Vipassanā severs the continuum of future aggregates. These future aggregates are dukkha sacca (truth of suffering). Thus, Vipassanā ends suffering. When tasting-consciousness arises on the tongue, recognize it as a present-moment phenomenon. Observe its impermanence. Without observation, “This tastes good” breeds craving, clinging, and kamma; “This tastes bad” breeds aversion and distress. If you miss the arising itself, ignorance (avijjā) and formations (saṅkhāra) follow, perpetuating suffering. This is how cittānupassanā destroys diṭṭhi. Eradicate diṭṭhi, and you attain stream-entry (sotāpatti). Thus, know: The swift path to stream-entry is cittānupassanā. “I am tasting” is tasting-consciousness; “I am the taster” is diṭṭhi—wrong view clinging to consciousness. Cittānupassanā begins by dispelling this delusion of “I.” Itching or pain? It is not pre-existing—only a present-moment consciousness. Observe its arising and passing. When observation meets the phenomenon, Path-knowledge arises. Without observation, “I can’t bear this pain” will invite anger and grief, binding you to future suffering. Vipassanā severs these future sufferings. Remember: One who ignores present dukkha can never sever future dukkha. Regard all formations as dukkha sacca. In the body, there is nothing but arising and passing phenomena. The entire body is dukkha sacca. Train the mind to see every phenomenon as nothing but dukkha. Observing this, Vipassanā Path-knowledge arises, seeing dukkha as dukkha. This knowledge cuts off future causes, preventing future results. Thus, understand: Vipassanā severs the continuum of future aggregates—which are dukkha sacca. Therefore, Vipassanā ends suffering. Dr. Ashin Parami