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Satipathana Vipassana       

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The body consists solely of two distinct groups of matter and mind. The solid substance of the body constitutes a mass of matter. Matter changes its form under physical conditions of heat and cold. Under such contrary physical conditions, it is called Rupa (form). In the Abhidharma, the proper name for the third division of the Buddhist scriptures dealing with the metaphysical and psychological, the elements of mind and matter are classified differently as 'Things Which Possess Consciousness' and 'Things Which Lack Consciousness' (Sarammana Dharma and Anarammana Dharma) respectively. The element of mind has an object, or holds an object, or knows an object while that of matter does not have an object, nor holds an object, nor knows an object. There is no faculty of knowing an object in the element of matter.

A Yogi (mediator) also perceives in like manner, that is, "material element has no faculty of knowing." Logs and pillars, bricks and stones and lumps of earth are a mass of matter; they do not possess any faculty of knowing. It is the same case with material elements consisting in a living body; they have no faculty of knowing. The material elements in a dead body are like those of a living body; they are without the faculty of knowing. 

 Then what is that which knows the objects now? It is the element of mind, which comes into being depending on matter. It is called Name (mind) because it inclines to an object. Mind is also spoken of as "thought" or "consciousness." Mind arises depending on matter as will be described hereafter. Depending on the eyes, eye consciousness (seeing) arises; depending on the ears, ear-consciousness (hearing) arises; depending on the nose, nose- consciousness (smelling) arises; depending on the tongue, tongue-consciousness (taste) arises; depending on the body, body-consciousness (sense of touch) arises. There are many kinds, either good or bad, of the sense of touch.
 
The senses of touch and sight are nothing but  elements of the mind. There also comes into being, the mind-consciousness (i.e., thoughts, ideas, imagination, etc.) depending on the mind-base. All of these are elements of the mind. The mind as a rule knows an object which matter does not know. People generally believe that, in the case of seeing, it is the eye which actually sees. They think that seeing and the eye are one and the same thing. They also think, "Seeing is I: I see things: eye and seeing and I are one and the same person." In actual fact this is not so. Eye is one thing and seeing is another. There is no separate entity such as "I" or "Ego." There is only the fact of "seeing" coming into being depending on the eye. 

People who are not trained in the knowledge of  Meditational Development of Insight (Vipassana Bhavana) hold the view that seeing belongs to or is the self, ego or a living entity or person. They believe that "Seeing is I; or I am seeing; or I am knowing." This kind of view or belief is called the erroneous view that "there is a Self" (sakkaya-ditthi). Sakkaya means the group of matter (rupa) and mind (nama) as they exist distinctively. Ditthi means to hold a wrong view of belief. The compound word of Sakkaya-ditthi means to hold a wrong view or belief on the dual set of Matter and Mind, which are in real existence. 

At the moment of seeing, the things that are in actual existence are the eye and the visual object of the material group, including the seeing which belongs to the mental group. These two kinds are in actual existence. Yet people hold the view that this group of elements is the "self or ego or living entity". They consider that "seeing is I; or what is seen is I; or I see my own body". Thus this mistaken view is taken on the simple act of seeing as "self," which is Sakkaya-ditthi.

One should practice by constantly noting or observing every act of seeing, hearing, etc., which are the constituent physical and mental processes of the body, till one is freed from Sakkaya-ditthi. For these reasons, advice is always given here to take up the practice of Vipassana Meditation. 

In this respect, the exercise is simply to note or observe the existing elements in every act of seeing. It should be noted as "seeing, seeing," on every act of seeing. (By the terms of note or observe or contemplate, it means the act of keeping the mind fixed on the object with a view to knowing clearly.) Because of this fact of keeping the mind fixedly by noting as "seeing, seeing," at times a visual object is noticed, at times consciousness of seeing is noticed, or at times it is noticed as eye-base or as a place from which it sees. It will serve the purpose if one can notice distinctly any one of the three. If not, based on this act of seeing there will arise the erroneous view of self which will view it in the form of a person or belonging to a person and in the sense of Permanence, Happiness and Selfhood (nicca, sukha and atta), which will arouse attachment and craving. The Defilements will in turn prompt deeds, and the deeds will bring forth rebirth of new existence. Thus the process of dependent origination operates and the vicious circle of Samsara revolves incessantly. In order to prevent this from the source of seeing, it is necessary to note as "seeing, seeing" on every occasion of seeing.

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