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The yogi should then note as “clear, clear” and go on to note the rising and falling of the abdomen. If he intends to get up from bed, he should note as “intending to get up, intending to get up”. When the yogi has his meal and looks at meal table, he should note as “looking, seeing, looking, seeing”. As the yogi goes on noting thus, he will be able to note more and more of these happenings in the beginning, as his mind wanders here and there, the yogi may miss noting many things. Thus, with every act of noting, the yogi will come to know for himself clearly that there are only this material quality, which is the object of awareness or attention, and the mental quality that makes a note of it. As the yogi goes on noting, he will see for himself that what passes away after a short while.
Phenomena arise and pass away so rapidly that they do not last even for the twinkling of an eye. This knowledge will be succeeded by dukkhanupassana nana, which realizes that all this impermanence is suffering. When, as he goes on meditating, the yogi comes to realize firmly that all these phenomena are anicca, dukkha and anatta, he will attain Nibbana. It will not be long before they will experience for themselves the magga nana, phala nana and Nibbana-dhamma experienced by the Buddhas, Arahats and Aryas. The yogi should therefore rest content in the faith that he will attain these dhammas in the time specified above, that he will be freed of sakkaya-ditthi (ego-belief) and vicikiccha (doubt or uncertainty) and saved from the danger of rebirth in the nether worlds. May you all be able to practice meditation well and quickly attain that Nibbana which the Buddhas, Arahats and Aryas have experienced! When there are no such movements, but just a stillness (static rest) of body, note the rising and falling of the abdomen. In the course of this movement (that is, lying down), you can gain a distinctive knowledge (that is, magga-nana and phala-nana = the knowledge of the path and its fruition).
Ananda was trying strenuously to attain Arahatship overnight on the eve of the first Buddhist Council. Ananda was only a Sotapanna (that is, a stream-winner or one who has attained the first stage on the path to Nibbana) before he thus lay himself down. However perseveringly the yogi may go on meditating, if real drowsiness intervenes, he does fall asleep. The yogi, who is really bent on attaining magga and phala nana, should rest from meditational effort only when he is asleep.
He should then go on to note the changing movements he makes as he arranges his arms and legs. As the movements involved in these acts are rather quick, as many of them should be noted as possible. When he extends his arm towards the food, touches it, collects and arranges it, handles it and brings it to the mouth, bends his head and puts the morsel of food into his mouth, drops his arm and raises his head again, all these movements should be duly noted.
Those who use fork and spoon or chopsticks should note the movements in an appropriate manner). There is in this occurrence no person or individual involved, only this physical object of attention and the mental act of noting occurring as a pair.

This discriminating knowledge is called nama-rupa pariccheda nana, the beginning of the vipassana nana. Ordinary people assume that both the material and mental phenomena go on lasting throughout life, that is, from youth to adulthood. The yogi is also likely to encounter all kinds of hardship in his body, which is just an aggregate of sufferings. As a matter of fact, these may be experienced in the space of a month or of twenty or fifteen days of meditation practice.
Global Vipassana Foundation provides no guarantee about the rates and facilities provided by the hotels enclosed in the list. While noting thus and if stiffness of your limbs and sensation of heat in any part of your body arise, go on to note them.
When samadhi (concentration) and nana (insight) are strong, the distinctive knowledge can come at any moment. He was practicing the whole night the form of vipassana meditation known as kayagatasati, noting his steps, right and left, raising, pushing forward and dropping of the feet; noting, happening by happening, the mental desire to walk and the physical movement involved in walking. From Sotapannahood, he continued to meditate and reached Sakadagamihood (that is, the condition of the once-returner or one who has attained the second stage on the path), Anagamihood (that is, the state of the non-returner or one who has attained the third stage on the path) and Arahatship (that is, the condition of the noble one who has attained the last stage on the path).
All movements involved in lying down and arranging the arms and legs should be carefully and unremittingly noted.
There are then acts of dressing, of tidying the bed, of opening and closing the door, all these should also be noted as closely as possible. As he relished the food and swallows it, as the food goes down his throat, he should note all these happenings. When walking fast, note as “right step, left step”, and “rising, dropping” when walking slowly. Note also, as they arise, the bending and stretching and moving of the limbs, bending and rising of the head, swaying and straightening of the body. Every beginner in meditation encounters the same difficulty, but as he becomes more practiced, he becomes aware of every act of mind wandering till eventually the mind does not wander any more. All meditating yogis should recognize that they themselves are now on this satipatthana path, in fulfillment of their wish for attainment of magga nana (knowledge of the path), phala nana (knowledge of the fruition of the path) and Nibbana-dhamma and following the ripening of their parami (perfection of virtue).
Although this went on till it was nearly dawn, he had not yet succeeded in attaining Arahatship. If there is no movement, but only stillness (of the body), go back to noting the rising and falling of the abdomen. If you meditate in the lying posture, you gradually become drowsy and eventually fall asleep. That is why, as soon as he awakens, he should note the awakening state of his mind as “awakening, awakening”. The mind is then reverted on the object of its attention, the act of mindfulness becoming almost simultaneous with the object of its attention such as the rising and falling of the abdomen. While noting the rising and falling of the abdomen he will come to distinguish the rising of the abdomen as physical phenomenon and the mental act of noting of it as psychical phenomenon; similarly with the falling of the abdomen. This will be succeeded, as the yogi goes on, by the knowledge that distinguishes between the cause and its effect, which knowledge is called paccaya-pariggaha nana.

Next, the yogi will become convinced that all these psycho-physical phenomena are occurring of their own accord, following nobody’s will and subject to nobody’s control. They should feel glad at this and at the prospect of experiencing the noble kind of samadhi (tranquility of mind brought about by concentration) and nana (supeamundane knowledge or wisdom) experienced by the Buddhas, Arahats and Aryas and which they themselves have never experienced before.
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While noting thus and if a desire to lie down arises, note it and the movement of your legs and arms as you lie down. Realizing that he had practiced the walking meditation to excess and that, in order to balance samadhi (concentration) and viriya (effort), he should practice meditation in the lying posture for a while, he entered his chamber. Even when it is getting late and time for sleep, the yogi should not go to sleep yet, dropping his noting. If the beginner in meditation thinks that four hours of sleep is not enough for health, he may extend it to five or six hours.
If he cannot yet make himself aware of this, he should begin noting the rising and falling of the abdomen. If he makes any changing movements as he arranges his arms and legs, all of these movements should also be noted. As he takes his soup, all the movements involved such as extending of the arm, handling of spoon and scooping with it and so on, all these should be noted. In other words the rising of the abdomen becomes concurrent with the act of noting it, and similarly with the falling of the abdomen. Thus the yogi will distinctly come to realize the simultaneous occurrence in pair of these psychophysical phenomena. The raising of the arm, the moving of it, the resting of the elbow on the floor, the swaying of the body, the stretching of legs, the listing of the body as one slowly prepares to lie down, all these movements should be noted. A really serious and energetic yogi should practice mindfulness as if he were forgoing his sleep altogether. If there are no such changes, but only a sitting quietly, he should revert to noting the rising and falling movements of the abdomen. To note thus at mealtime is rather difficult as there are so many things to observe and note. But as it grows late and it’s time for sleep, he should meditate in the lying position, noting the rising and falling movements of the abdomen.
The beginner yogi is likely to miss several things, which he should note, but he should resolve to note all.
He cannot of course help it if he overlooks and misses some, but as his samadhi (concentration) becomes strong, he will be able to note closely all these happenings.
When he feels sleepy, he should note as “sleepy, sleepy”, if his eyelids droop, “drooping”, if they become heavy or leaden, “heavy” if the eye become smarting, “smarting”.

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