Note the Third One – The Heart of Vipassanā

I want to explain the practical Vipassanā method called Be Aware of the Third One today. This is a representation based on the mirror analogy of Ledi Sayadaw. This method is taught clearly so that every ordinary person can understand it.

What is the Third One?

The Third One refers to the effect that newly arises when causes (for example: Sense Object and Sense Door, or two material objects) collide. This effect is the first newly arisen knowing consciousness (Viññāṇa) or the ultimate reality (Paramattha) known by that consciousness (e.g., the nature of touch, the nature of taste). If the causes are complete, the effect cannot help but arise. It is just like when a person stands in front of a mirror, the reflection of the person cannot help but appear on the mirror.

For example, when the foot (Cause 1) and the floor (Cause 2) collide, a new effect (The Third One), which is the nature of touch (ultimate realities of the Earth Element or Fire Element such as hardness, softness, warmth, coldness), arises. You must know that mere nature of touch, the Third One, in a focused and spotted manner. To be able to know this, a certain degree of Samādhi (concentration) is required.

When you know just that mere touch, the thoughts and perceptions which are Paññatti (concepts) such as "foot" (Cause 1) and "floor" (Cause 2) will disappear from the mind. What remains is only the mere touch which is the ultimate reality. The foot disappears, the floor disappears, and only the ultimate nature of touching is known. This is the Subsequent Mind (Sati) catching the Preceding Mind, the Kāyaviññāṇa (body consciousness), without concepts. The nature of touching is Rūpa (Matter), and the knowing of it is Nāma (Mind). It is catching a pair of Nāma-Rūpa at the moment of occurrence.

The Mirror Analogy – Seeing the Nature of Anatta

Ledi Sayadaw presented the mirror analogy in the Paṭiccasamuppāda Dīpanī. If there is the cause of oneself being in front of the mirror, the effect of the image appearing happens according to its own nature. If the mirror and the cause are absent, the image ceases without remainder. If one looks in the mirror again, a new image appears. It is not the reappearance of the old image. The image is neither the person looking in the mirror nor the surface of the mirror. It is only the appearance of a new Third One.

This analogy allows one to clearly see and understand the nature of Anatta. In the Paṭiccasamuppāda Dīpanī, we read that if the attachment of the face facing the mirror is destroyed, [the reflection] vanishes. It is known that Nāma-Rūpa appear when two causes collide. Since I came to understand the nature of Anatta clearly [through this], it has had a great impact on my teaching.

Ear and Sound – The Nature of Hearing Consciousness

If I speak now, when the ear and sound collide, Sotaviññāṇa (hearing consciousness) arises. It just hears. That little hearing consciousness. That hearing cannot arise early. It cannot arise late. It arises while the causes are colliding and ceases as soon as the causes are gone. It is just the Third One. If the ear disappears, the sound disappears, and one knows only the nature of hearing, "I hear" or "He hears" no longer exists.

If one knows only the nature of hearing, one is free from the two extremes of "I hear because he speaks." There is no "I", there is no "He", there is only Object and Mind. Regarding this, I like the Ārammaṇapaccayo from the Paṭṭhāna. Mind arises only because there is an object.

For example, if you hear a train whistle "Tuu", "Tuu" is just Sound. If you know it as "Sound", the Third One is correct. If you say "The sound of a big train whistling", then it is gone. You have reached the other side. You have reached the side of Paññatti. You do not catch the Third One anymore. If you know it as "Sound", you get the Third One. "What is it when heard? – It is just sound"; this gets the Third One.

Eye and Sight – The Nature of Seeing Consciousness

Now the eye and sight collide; it is like the mirror and the body looking. If these two collide, what appears? A reflection appears. A reflection is just color. If you look at water now, the eye does not see water. It sees only what is clear. What does the seeing consciousness see? It sees only what is clear. So, if the eye is (1), the water is (2). The collision of the two resulting in "seeing only what is clear" is (3). That is Be Aware of the Third One.

If you see it as "something clear", that is the Third One. You do not see "milk". If you know "I see only something white", what happens? You have noted the Third One. You reach this Viññāṇa knowing. Viññāṇa sees only something white. It does not know milk. Once you know it as milk, where have you gone? You have gone to the past. Milk is the past.

Note Straight at the Present – Preceding Mind and Subsequent Mind

So, after "seeing something white", what happens? Knowing it as "milk" is the Subsequent Mind. Once it reaches the Subsequent Mind, what happens? "Like" or "Dislike" arises. Therefore, when the eye sees now, we cannot see the past, nor can we see the future. What do we see now? The Present. Oh my, we have to call it the Third One.

If we hear now, the hearing consciousness cannot hear the past, nor can it hear the future. What does it hear now? The Present. Smell a scent. That moment of smelling is the Present. It does not smell early, nor does it smell late.

In practice, if looking at water, seeing the clearness is the Preceding Mind, knowing it as water is the Subsequent Mind. Although the Preceding Mind seeing the clearness is the Present, as soon as the Subsequent Mind knows it as water, it returns to the past. Knowing it as water is because of remembering from the past. Therefore, if the Subsequent Mind can know with Sati exactly as the Preceding Mind knows, one can see straight into the Present.

Touch and Knowing – The Path of Sunlun Sayadaw

Sunlun Sayadaw and Webu Sayadaw became great Arahants by "closely noting the two: touching and knowing." We do not even understand just touching and knowing. Touching is Rūpa, knowing is Nāma. These Nāma-Rūpa, these touchings and knowings, arise if causes collide, and cease if causes are absent. Nothing can be possessed as "mine" or "my property".

In breathing in and out, there are only touchings and knowings, pushings and pullings. Pushing and pulling is Rūpa, knowing is Nāma. Saying touching and knowing means the touch is Rūpa, the knowing is Nāma. Even in walking, if the foot and floor collide, touching arises. Once lifted, the touching no longer exists.

Just by closely noting this, they became great Arahants. Because Sati is always following from the Preceding Mind to the Subsequent Mind. The arising of the Kāyaviññāṇa where the foot touches the floor is the Preceding Mind. Noticing that is the Subsequent Mind. Within that, as Mogok Sayadaw said, do not let Kilesa enter in between. Touch, Know, Note. Touch-Know is Kāyaviññāṇa. Noticing is the Subsequent Mind. Touch-Know is the Preceding Mind. Sati following is the Subsequent Mind. If Sati follows like that, it will gradually become distinct in the wisdom (Ñāṇa).

Anicca and Anatta – Appearing at Once

Some curiously ask, "Teacher, between Anicca and Anatta, which comes first?" If the ear and sound collide as causes, it cannot help but appear. As soon as the ear and sound collide, hearing consciousness arises. That it cannot help but arise is Anatta. That it ceases and disappears as soon as the causes between ear and sound are gone is Anicca. So, Anatta comes first. Arising due to collision of causes is Anatta. Ceasing and disappearing due to absence of causes is Anicca.

Once you understand "Note the Third One", the characteristics of Anicca and Anatta appear at once. Arising when causes collide is Anatta. Ceasing and disappearing when causes are absent is Anicca.

Try colliding the foot and the floor. The touching cannot help but appear. We have no control over anything. This is Anatta. That the hardness ceases and disappears when lifted is Anicca. Because we see these, [we realize] nothing is permanent, nothing happens according to my will; it is not my Atta, it is Anatta. Because nothing is permanent, it is Anicca. Therefore, we can no longer grasp anything in this as "I". Attachment falls away.

Practicing Dhamma – To Detach Attachment

Practicing Dhamma is solely to detach attachment. Attachment will fall away momentarily with Vipassanā Ñāṇa. It will fall away completely with Magga Ñāṇa. What happens when attachment falls away? Liberation. One will be liberated from Kilesa (defilements).

It is known that one arrives on the path of Dhamma only when noting the Third One. I also taught the two fundamental wisdoms that are important when practicing Dhamma. I also taught that when practicing Dhamma, it is important for Sati-Sampajañña to be strong.

Practical Practice – Walking Meditation

Try walking meditation. I also walk meditation. When walking meditation, one must note the Third One that appears when the foot and the floor touch. Just keep noting on the touching that appears step by step.

Some cannot sit for long. One might not have that habit. In that case, walking meditation works. If you can really walk meditation, walk slowly in a safe place, not too long a distance. Just take to heart the touching and knowing. Later, as soon as you walk, that touching and knowing will just appear. It will happen like that.

Preceding Mind and Subsequent Mind – The Location of Vipassanā

Although it is said that one must follow the Preceding Mind closely with the Subsequent Mind, in practice, since the Preceding Mind is very fast, it is not easy to catch it. Therefore, to be able to catch this Preceding Mind (Paramattha) easily in practice, I teach with the practical method: "Note the Third One, Look Straight at the Present."

Vipassanā Dhamma, Wisdom exists only in the gap after that Preceding Mind (Paramattha) has arisen and ceased, and before Paññatti enters in the Subsequent Mind. Vipassanā Ñāṇa can begin to arise only if the Subsequent Mind can follow closely and know before that concept enters, only if the Subsequent Mind can catch with Sati the Paramattha nature of the Preceding Mind (e.g., mere sound, mere color).

If thoughts which are concepts such as dog sound, clapping sound, water, milk, thermos, etc., enter the Subsequent Mind, one has missed Vipassanā. Therefore, when practicing Vipassanā, it is extremely important to be able to distinguish between the Preceding Mind and Subsequent Mind, and for the Subsequent Mind to follow and know the Preceding Mind with Sati.

Conclusion – Reducing Kilesa, Realizing Nibbāna

If one sees the existing reality of the Preceding Mind and learns to understand the connection between the Preceding Mind (Paramattha) and the Subsequent Mind (Paññatti), one knows that they are just phenomena of Cause and Effect, Object and Mind; one does not truly take them as Persons, Beings, "I", "He". One uses them but does not cling to them. If such attachments reduce, the Kilesa called Lobha, Dosa, Moha reduce. If Kilesa reduces a little, it is a little Nibbāna. If it reduces a lot, it is a lot of Nibbāna. If Kilesa is completely absent, it is final Nibbāna.

Noting the Third One is a method of practically applying the fundamental Anatta doctrine of Buddhism. It is just Cause and Effect. In the whole world, there is no effect without a cause. Basically, that is called Kamma and the Result of Kamma. Only when one believes in this Kamma and the Result of Kamma is one a Buddhist. Noting the Third One is the path that will make you personally touch and see this truth.

Dr. Soe Lwin (Mandalay)