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　　This truth of anicca can be realized directly only by the experience of bodily sensations. With this realization comes the understanding that one has no control over the changes constantly occurring in the body - aniccā. Therefore any attachment to what is changing beyond one”s control is bound to bring nothing but suffering - dukkha. Knowing these facts now by personal experience, the meditator develops the wisdom of equanimity. By observing sensations he has reached the ultimate truth about body, and as a result his attachment to the body is shattered. He emerges from the folly of identifying with the body and develops real detachment, real enlightenment.

　　In the practice of vedanānupassanā as well, the meditator gives importance to observing all that happens within the body, all sensations. Whether they are pleasant, unpleasant, or neutral one learns to observe them objectively, and by doing so one breaks the old habit of wallowing in sensory experiences. By repeatedly observing the arising and passing away of sensations, the meditator learns not to be swayed by them, to keep an inner balance in the face of any experience whatsoever.

　　In this way the sensations that arise within the body are the base for the practice of both kāyānupassanā and vedanānupassanā. By investigating sensations the meditator explores to the depths the reality of the physical atructure. The understanding arises, "Such is the body and such are bodily sensations, which create so many illusions and complications for us!" Previously one may have understood these phenomena intellectually, but now this understanding becomes the wisdom that develops from experience - the experience of bodily sensations.

　　The field of mind: cittāmupassanā and dhammānupassanā

　　Another aspect of the practice of Vipassanā meditation is exploration of mental reality. As body cannot be experienced without the sensations that arise within it, similarly mind cannot be experienced apart from what its contents - in Pāli, Dhamma. Hence observation of mind (cittānupassanā) and observation of mental contents (dhammānupassanā) are inseparable. When the mind contains craving the meditator realizes this fact. When it is free from craving the meditator realizes this as well. Similarly he realizes when the mind contains aversion or ignorance, and when it is free from these defilements. He realizes when the mind is agitated and scattered, or tranquil and concentrated. This is how he practises cittānupassanā.

　　The meditator simply observes objectively whatever happens within the mind, whatever mental phenomenon, whatever Dhamma; this is the practice of dhammānupassanā. Without becoming upset, he accepts whatever the mind contains at this moment: craving or aversion, sloth and torpor or agitation, guiltiness or sceptical doubts. And the law of nature is such that by observing them objectively, one automatically eradicates these hindrances. The meditator also accepts when such dhammas arise as awareness, penetrative investigation, effort, joy, tranquility, concentration, and equanimity. And the law of nature is such that as one observes objectively, these wholesome mental qualities are multiplied.

　　Positive or negative, one simply accepts all mental phenomena. All dhammas arise within the dhammas that it contains. Hence dhammānupassanā and cittānupassanā are inseparable.

　　Further, the meditator realizes that the mind and mental contents are inextricably linked to the body. The mind is constantly in contact with the physical structure; whatever dhammas arise within it have the base not of mind alone but also of body. This physical aspect of mental events is easily apparent when strong emotions or agitation arise, but is exists as part of every mental phenomenon. Even the slightest passing…

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