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Note: These instructions are drawn from the vipassana traditions of Mahasi Sayadaw and
Chao Khun Bhavanapirama Thera. It is assumed the reader is familiar with the article, What is
Vipassana?
Contents
A Suitable Place
Clothing
Sitting Styles
Resolution
Exercise 1: Rising and Falling
Observing Movement
Limit Your Goal
Primary and Secondary Objects
Mental Noting
Wandering Mind
One Object at a Time
Know and Let Go
Itching
Pain
Mental Images
Mindfulness When Changing Posture
Exercise 2: Walking Meditation
Exercise 3: Hand Motions
Exercise 4: Sitting
This article offers step-by-step instructions for nine insight meditation exercises, as well as a
detailed explanation of mindful eating, hints on dealing with problems such as wandering
mind, sleepiness, disturbing mental images, unpleasant emotions, and more.
The following exercises are not necessarily listed in order of difficulty. Exercises suitable for
beginners are noted. We generally recommend beginners start with the rising and falling or
hand motions exercise. Basic walking meditation is also appropriate for beginners.
To start, choose one or two exercises and practice them daily. Even after you gain more
experience, you don't have to do all the exercises. Practicing just one exercise consistently
is more important.
If there's something you don't understand at first, please don't let that daunt you. Although
vipassana is a very simple method, many aspects of meditation only become clear by actually
doing it. The best way to understand is to practice the exercises.
Although these Buddhist meditation exercises come from the traditions of the Burmese
teacher Mahasi Sayadaw and the Thai teacher Chao Khun Bhavanapirama Thera, you don't
have to be a Buddhist to practice them. Vipassana is a non-secular method.
[Note: This information is not meant to substitute for the guidance of a qualified instructor.
Anyone serious about insight meditation should eventually find a teacher who can offer
individualized counsel. In order to better understand some of the ideas presented here we
recommend reading the link: What is Vipassana?]
A Suitable Place
Find a place where you can sit comfortably, without interruptions, for at least ten minutes.
Although complete silence isn't necessaryor even desirablefor insight meditation, the
room should be free of obtrusive noises such as music, television, constantly-ringing phones,
and nearby conversations. Even quiet talk can distract you because the mind will try to
understand the words.
On the other hand, background noises like the sound of traffic, the bark of a dog or a ticking
clock should not be considered hindrances, and in fact can be legitimate objects of
mindfulness. Don't wear earplugs in an attempt to "soundproof" your practice.
If you meditate in the bedroom it's better to sit on the floor instead of the bed, which may
cause sleepiness. (If you are ill or disabled, however, it is fine to practice in bed). Your
sitting meditation space doesn't have to be large. Even a walk-in closet will do.
Clothing
Wear loose clothing if possible, and remove your shoes. Sometimes you might want to
practice away from home (at the office, perhaps) and you won't be able to change clothes.
But as long as you have privacy you can loosen your belt, remove your jacket and footwear,
and find a comfortable place to sit.
Sitting Styles
The following postures are suitable for sitting meditation: 1. Half lotus; 2. Full lotus; 3.
Cross-legged tailor fashion; 4. Legs bent with one leg in front (Burmese style); 5. Kneeling on
a meditation bench; 6. Sitting in a chair.
The first pose, half lotus, is the one most often seen in the Buddha statues of Southeast
Asia. The legs are crossed and the right foot rests on the left thigh. This position is
appropriate for most meditators. The next pose, full lotus, is only practical if you are very
flexible. The right foot rests on the left thigh, the left foot on the right thigh.
Tailor fashion is less stable but easier than half lotus. Easiest of all the floor positions is the
Burmese pose in which the legs are bent but not crossed. One leg lies in front of or "outside"
the other. Both legs rest on the floor but don't touch each other. If these postures are too
difficult you can sit on a chair or a meditation bench.
When using a chair, keep your feet flat on the ground and try not to let your back touch the
chair. If you need to change posture because of discomfort, do so slowly and mindfully,
observing the intention to move before shifting the body. Whatever pose you choose should
be comfortable enough that you can maintain it without moving for at least twenty minutes
(unless you're practicing for a shorter time, of course).
When sitting on the floor it will help to use a cushion. The cushion should be firm enough that
it won't be compressed flat when sat on. The ideal thickness is somewhere between two and
six inches. You'll want to experiment and find out what works best for you. Place the cushion
under your buttocks with your legs touching the floor. The legs should not rest on the
cushion. Elevating the hips takes stress off the neck and back vertebrae and aligns the
spine, which allows you to sit comfortably for longer periods.
Regardless of which position you choose, don't let your back slump too much. On the other
hand, you shouldn't sit so straight that you tense the body. Mind and body should feel
relaxed, yet alert. Striking the right balance between the two extremes will take some
experimenting. Think of tuning a guitar string: it should be just rightneither too tight nor
too loose.
Having found a comfortable position, put your hands in your lap, one on top of the other,
with the palms facing upward. Traditionally the back of the right hand rests on top of the left
palm. Don't clench your hands. In all the exercises except walking meditation your eyes can
be either open or closed (in walking meditation your eyes must be open).
We advise beginners to close their eyes, which allows for easier concentration. But
sometimes concentration becomes stronger than mindfulness. In that case opening the eyes
may help disperse the excess concentration and bring the two factors into balance again.
Only momentary concentration is needed for insight meditation. Occasionally a meditator may
experience disturbing mental images, in which case it may help to open the eyes.
Now you are ready to begin meditating. Choose one of the following exercises and practice it
for at least ten minutes. Remember that all physical movements, such as walking and moving
the hands, should be performed slowly, with continuous mindfulness. Shall we dive in?
Resolution
(Optional)
You may wish to make a resolution before each practice-session. Doing so will help
strengthen your determination. You can use your own words, but the spirit of the aspiration
should be something like this: "By this practice of insight meditation may I reach the end of
suffering. May others also benefit from this wholesome action." Don't just repeat the words.
Really concentrate on the resolve for a moment or two.
We recommend this vipassana technique for everyone. Adopt one of the sitting postures. If
you are disabled or have a chronic illness you can do the exercise lying down.
If you choose a sitting position, place your hands in your lap, palms facing upward, the right
hand on top of the left. If doing the exercise lying down, put your hands on the abdomen,
one on top of the other, or at your sides. Close your eyes.
Next, direct your attention to the abdomen, an inch or two above the navel. Find the point
that seems clearest to you. Don't actually look at the spot. Just place your mind there. The
point should lie along the vertical midline of the body.
As you breathe in, the abdomen expands; as you breathe out, it contracts. In meditation
these movements are called, respectively, "rising" and "falling." They never cease to
alternate as long as you live.
As the abdomen rises, observe the motion from beginning to end with your mind. When the
abdomen falls, do the same. That's all there is to it. Just keep watching the rising and falling
movements. You don't have to do anything to them. Just know the movements without
judging or describing them.
If it is difficult to perceive the rising and falling motions, put your hand on your stomach in
order to feel them clearly.
Instead of making a continuous loop, the rising and falling motions are actually separate
movements. Imagine a rock thrown straight up in the air. When reaching the highest point
the rock stops for a fraction of a second before falling. Likewise, the abdomen stops rising for
a moment before falling back.
As you do the exercise, restrict your attention to what is occurring in the immediate present
moment. Don't think about the past or futuredon't think about anything at all. Let go of
worries, concerns, and memories. Empty your mind of everything except the abdominal
movements occurring right now. But don't think about them; just know them.
It's important to understand that knowing bodily motion (or knowing anything) as it actually
is in the present moment is entirely different from thinking about it. In insight meditation the
aim is not to think, but only to know.
To know an object during vipassana meditation means to experience it with bare, nonverbal
awareness. You merely register the sensation with impartial attention, without identifying,
naming, judging or describing it. You don't have to comment on the movements: "That falling
motion lasted longer than the previous one. That rising movement wasn't as clear as the
others," and so on.
As soon as there is bare awareness of the rising or falling movement, you are already
knowing it. The same is true of everything you might observe during meditation practice. No
matter what appears, just know it with bare attention for one moment and then let it go.
Keeping your mind on the rising and falling movements may not be as easy as you'd think. Be
patient and don't judge yourself, even if the mind wanders out often. Remember that you're
learning a new skill. When learning to play the piano, for example, you wouldn't expect
perfection right away. Likewise, you shouldn't expect it in meditation. Don't get discouraged
if your progress seems slow. As long as you stick with the practice, results are sure to come.
As a beginner, you should label the abdominal movements with a mental note. A mental note
also called a "label"is a word or short phrase said silently in the mind. The practice of
mental noting helps keep the mind on the meditation object and prevents you from getting
distracted. But this technique is only a temporary crutch. You should stop using the mental
notes when mindfulness is strong enough to observe objects without them. If you're not sure
whether mindfulness is strong enough, don't worry. In fact, the labels will fall away
automatically when no longer useful, so you don't have to make a deliberate decision to stop
using them.
Labeling an object with a mental note should not be confused with recognizing and inwardly
saying the ordinary name of the object, which is what we do in daily life as soon as we see
or hear something. Nor should we confuse mental noting with describing the object further.
Mental notes support mindfulness in the early stages by increasing momentary concentration.
But even when using the noting technique, we should focus on the actual experience of the
object instead of on the label, letting go of the conventional names, associations and
meanings that in ordinary life are automatically attached to sense-impressions.
Here's how to use the mental noting technique with this exercise: As the abdomen expands,
say the word "rising" in your mind. When the abdomen contracts, say "falling." Continue to
note rising, falling, rising, falling, rising, falling, from one moment to the next.
Only say the mental note one time per movement. For example, during one rising motion you
would say the word "rising" once, stretching the word out to last as long as the inhalation.
When beginning to exhale you would say "falling," stretching the word out to last as long as
the exhalation. Again, these words are said silently. And as we mentioned a moment ago,
even when using the mental notes, try to keep your attention on the actual movement
stage, which is the most obvious part. The beginning- and end-points should be noticed, too.
When the abdomen stops expanding, let go of the rising movement and re-focus your
attention on the beginning of the falling movement. Observe the falling movement in the
same way, from beginning to end.
Please note, we're not saying you should mentally chop one abdominal movement into
sections. One rising or falling motion should be noticed smoothly, without breaks, until it is
over, at which point you would let it go. The same applies to the motion of the feet in
walking meditation, the movements of the hands in Exercise 3, and so on.
The rising-falling exercise is not only for beginners. Most experienced meditators continue to
use it as their main practice. Even if you move on to the other exercises you should not
forget about this one, since the abdominal movements can be noted anywhere, any time.
Motion belongs to the first foundation of mindfulness, the body. The rising-falling motions are
material form (in Pali, "rupa"). Regard them with a detached, scientific attitude. In the
ultimate sense, these movements do not belong to you. They are only impersonal
phenomena, not your self. In truth, they are not a part of you. They are not the mind,
either. It is the mind (nama) that knows them. Yet in ultimate terms the mindwhat you call
"your mind"is not a self, but just an impersonal faculty whose function is to be aware of
something.
Practice the rising-falling exercise anywhere from ten minutes to one hour. If you want to
meditate longer than an hour, it is best to alternate this exercise with walking meditation.
Observing Movement
In many of the exercises presented here, the meditator watches bodily movement. When
observing the abdominal motions or any other form of bodily movement, the student should
focus on the movement itself instead of on the physical body part.
The two ways of focusing might be compared to looking at a windmill in two different ways.
We might look at a windmill in order to discover the direction of the wind, or we might study
the windmill's structure because we're going to repair it. In the first case we only pay
attention to the motion of the windmill-bladestheir speed and direction. We don't notice
details about their shape, structure and color. Who cares? The physical details of the blades
tell us nothing whatsoever about the wind, so there's no reason to focus on them. All we
care about is the path they make through space as they move.
Likewise, although we are aware of the foot during walking meditation, we dont care about
its corporeal mass, which only serves as a "marker" for the important part, the movement.
Instead of trying to feel each muscle or experience a deeper sensation within the foot, our
focus is only on the path it makes through spacethe trajectory the foot describes in the air
with each step. All other bodily movements, including the abdominal motions and the
movements of the hands in Exercise 3, are observed in precisely the same way.
Just watch the path of the movement, and do so as it is happening. Keep abreast of the
movement in the present moment so your awareness doesn't lag behind.
Mental Noting
A mental note identifies an object in general but not in detail. When you're aware of a sound,
Wandering Mind
In the beginning your mind will often wander during meditation, spinning out thoughts about
the past and future. Be assured this is normal; but what should you do when it happens? The
strategy is simple: When you catch yourself thinking, silently say the mental note "thinking"
for a moment or two, and then gently return your attention to the rising-falling movements
(or whatever primary meditation object you were observing).
But after gaining some experience in vipassana practice you may notice thoughts that are
very faint or in the "background" of awareness and don't hook your attention. Before you can
label them with a mental note, they're already gone. In that case there's no need to label
the thoughts. Just keep observing the primary meditation object and ignore the thoughts,
which will fall away on their own.
The latter approach is mainly for intermediate and advanced meditators. Since it is more
difficult for beginners to notice when they are thinking, there's a greater chance the mind will
be hooked by a thought and get carried away on a long tangent before you realize it.
Immediately labeling thinking with a mental note helps prevent this.
Don't get upset or judge yourself when the mind wanders away. Keep gently bringing it back
to the main meditation object. Be patient with yourself and understand that it's the nature of
the mind to think, so training it to stay in the present moment and just know takes time.
Actually, if you are aware the mind has wandered it means you are being mindful. If you
didn't have mindfulness, you wouldn't know the mind had drifted away. In daily life we're
unaware how distracted and agitated our minds truly are. Only when making an effort to
meditate can we see the full extent of the mind's restlessness as it jumps from one thought
to the next. The suttas compare it to a monkey in a tree jumping from branch to branch.
When you catch the mind wandering you might be tempted to wonder, "How long have I
been thinking? When did I lose track of the rising-falling motions?" But those are more
thoughts, and even as you're thinking them more rising-falling movements are passing by
unnoticed. Don't go back to find the spot where you lost mindfulness or try to reconstruct
the links in the cognitive chain. You can't bring those past moments back in order to
acknowledge them. Let them go and start over again from this moment.
One reason the mind easily wanders off on tangents is that we tend to believe
wholeheartedly in the content of our thoughts, and so whenever a thought arises we get
mesmerized by its "story." We may not think of ourselves as people who are easily fooled, but
this is one area in which most of us are completely gullible, especially when the thought
carries an emotional charge. When pleasant thoughts appear we get caught up in the
fantasies, fueled by desire. When unpleasant memories arise we focus on how we were
wronged, getting more and more upset. Whether the content of the thought is pleasant or
unpleasant, we tend to assume it has substance instead of recognizing that it's just an
empty vibration arising and passing away.
During vipassana practice meditators should try to ignore the content of their thoughts
completely. It doesn't matter whether a thought is good or bad, pleasant or unpleasant; the
conventional meaning is irrelevant in meditation. The attitude is to look upon all thoughts as
general instances of "thinking," without paying attention to the details that differentiate one
thought from another. All thoughts (indeed, all objects) have equal value in vipassana
practice.
We don't have to feel guilty about having unwholesome thoughts. The key is to be aware of
them as soon as they arise. If we're aware of them in the present moment, mindfulness is
already there. Everyone has bad thoughts at times. In reality most thoughts arise
spontaneously due to causes we cannot directly control. Instead of trying to suppress them
during meditation, the right approach is to "know and let go."
Imagine two meditators: the first has many angry thoughts but doesn't get involved in them
(or act on them, of course). He notes and lets go of them right away. The second meditator
clings to beautiful thoughts about the Buddhist teachings. Which student is practicing
vipassana correctly? The first.
When a meditator is aware of a thought early enough, he realizes, "The thought was not in
existence before; it appeared just now and disappeared at once. I had previously imagined
thought to be permanent because I had not carefully observed it. Now that I have watched
it, and seen it disappearing, I know it truly as it is, impermanent" (Mahasi Sayadaw, The
Great Discourse on Not-Self, pp. 1156).
It is important to understand how to observe thinking correctly because, as Mahasi Sayadaw
explains, thoughts and tactile sensationsespecially sensations of bodily movementare the
most frequent objects of contemplation. Even exalted thoughts about the Buddhist teachings
should be let go of, as should painful thoughts.
When no thoughts or other secondary objects distract you, your attention should stay with
the primary meditation object.
teachings/meditation-instructions). As meditators, our only job is keep bringing the mind back
to knowing what is happening right here in this present moment. And now this one. And this
one.
Itching
During vipassana practice you might feel an itch somewhere on the body. In daily life
sensations of itchiness arise frequently, but since the normal response is to scratch the itch
unconsciously, without clear mindfulness, people don't realize it happens hundreds of times
per day. As a result of meditating, you begin to see that uncomfortable bodily sensations
arise much more often than you had thought.
If you can keep your attention on the principal object and let the itch stay in the
"background," it will often disappear by itself. If it doesn't disappear but becomes more
uncomfortable, just watch the sensation for a few moments, saying the mental note "feeling"
or "itching." Desire might arisedesire to be rid of the feeling. Label it "wanting" or "desire."
(Here you don't observe the sensation of itchiness per se, but the wanting itself, which is a
different object).
If the itch persists and you have to scratch it, use the following step-by-step technique:
1. Observe the desire to be rid of the feeling, saying the mental note "desire."
2. Before moving your hand, note "intending to move."
3. Mindfully move your hand to the itchy spot, noting "moving."
4. When you reach the spot, stop moving your hand for a moment and note, "intending to
scratch."
5. Scratch the itch, noting "moving" or "scratching." Stop.
6. Move your hand back, saying the mental note "moving." Stop.
7. Put your hand in your lap, noting "placing." Now you are back in the original meditation
posture.
8. Note the pleasant feeling that has replaced the unpleasant one, labeling it "feeling" for
one or two moments. Notice if liking arises for the good sensation. If it does, label it
"liking" or "desire."
Pain
Whenever you keep the body in the same position without moving it, sooner or later pain will
arise. How should you deal with pain during meditation practice?
Instead of automatically shifting the body when you feel discomfort, try to observe the
sensation itself, labeling it with the mental note "pain" or "feeling." Sometimes the pain will
disappear on its own. Sometimes it will grow stronger first, and then diminish or disappear. In
any case, by observing unpleasant feeling you will notice that it does not stay the same. It
changes from moment to moment. Like everything else, pain is impermanent.
But if the pain becomes too severe you should change position. Beginners shouldn't try to
grit their teeth and tough it out. Only advanced meditators can observe severe pain
effectively. The object is too heavy for a beginner's mindfulness to "lift."
On the other hand, you don't want to change position at every little twitch or tingle. Don't
give in to desire easily. Meditators won't make progress without the patience to bear many
unpleasant feelings. Only change position if you cannot tolerate the discomfort and it is
interfering with your mindfulness.
If you decide to change position, follow this step-by-step technique:
1. Observe the sensation of pain for a few moments, labeling it "pain" or "feeling".
2. Note the desire to be rid of the pain. If possible, wait until your mind is no longer
struggling against the painful feeling before going to the next step.
3. Say the mental note "intending to move."
4. Slowly move the body into the new posture, noting "moving." Break the entire action
into several smaller movements, stopping fully after each one. This creates clear
objects for mindfulness.
5. Note the pleasant feeling that has replaced the pain, labeling it "pleasure" or "feeling"
for a moment or two. If you like the feeling, label it "liking," or "desire."
6. Resume watching the primary meditation object.
You should also be aware of any desire that arises in connection with feelingwhether the
desire to get rid of a painful sensation or to prolong a pleasant one. When desire arises, label
it with a mental note.
Mental Images
Some meditators see vivid mental images when reaching a certain stage of insight. Others
never see such visions. Whether or not they appear depends in part on the student's
temperament. The images might be of anything at all: people, animals, gardens, colors,
decaying bodies, abstract shapes, or even the Buddha.
These visions can range from exquisitely beautiful to very frightening. But no matter how
vivid they seem, these images are not real. They are mental formations that arise from
imagination (coupled with concentration) and have no significance. They are neither good nor
bad. The meditator should neither desire nor fear them.
If an image occurs, try to focus on the primary meditation object again (such as the risingfalling motions), ignoring the image. Let the image remain in the "background," but don't pay
attention to it. Eventually the image will fade away.
If the image persists and interferes with your practice, there are several things you can do:
1. Practice with your eyes open.
2. Label the image with a mental note. (You can use the word "image" or "seeing,"
although it should be understood that knowing a mental image is not the same as
genuine seeing.) Continue to note the image from moment-to-moment until it
disappears. The image will often disappear after several notings.
3. Switch to a different meditation exercise. If you are sitting, get up and practice
walking meditation or do the hand motions exercise.
If you note the image with the aim of getting rid of it due to aversion or fear, it will last
longer. Enjoying the vision will also make it persist. Whether it is pleasant or unpleasant, try
to note the image impartially, just as you would any other object, without liking or disliking it.
Below are a series of drawings that illustrate the reverse process, changing from standing to
sitting, in even more detail. Here the process has been broken down into sixteen steps (this
information has been adapted from Helen Jandamit's book, The Way to Vipassana, Bangkok,
V.H. Publications, 1990).
1. Begin by standing with your feet together, arms at your sides (alternatively, you may
hold your arms in front of the body, one hand clasping the wrist of the other). Move
your left foot backwards, noting "moving."
2. Slowly bend your knees, noting "moving" or "down".
6. Move the right leg back until it is parallel with the left leg, noting "moving."
7. When the right leg touches the floor, note "touching".
10. Lower your body until you are sitting, noting "lowering".
11. Move the left foot backwards so that it is further under your body (it should be in the
correct position to sit cross-legged), noting "moving."
12. Lifting the right knee, move the right foot forwards, noting "moving".
13. Reach your right arm forward and take hold of your right ankle, noting "grasping".
17. Put your hands in your lap one by one, noting "moving."
This series of movements is only one of many possibilities, and does not have to be followed
precisely. If you have a disability or other chronic physical problem you may need to alter the
steps. Adjustments will also have to be made if you meditate in a chair. The important thing
is to follow the principle of breaking down larger movements into separate, smaller actions
that can be noted one at a time, and to stop completely at the end of each action before
beginning the next. Also, be sure to acknowledge each movement with a mental note,
especially if you're a beginner. You may devise your own notes; the ones given here are only
suggestions.
were wearing a neck brace. Move your whole body as one unit on the turn. Relax your
shoulders.
Basic Walking Exercise
(Suitable for beginners)
1. Observe the standing posture, noting "standing" for a few moments. This means to
focus awareness on the posture of the body as you stand (for a more detailed
description of how to observe posture, see Exercise 4). If this is difficult you can
choose one point to focus on, such as the soles of your feet, being aware of the
feeling of pressure from touching the floor.
2. Before moving, note "intending to walk." (Don't skip this step).
3. Slowly lift the right foot and place it down, taking one step. This should be a single
fluid motion without breaks. Be aware of the entire arc of movement from beginning to
end. As you do so, label the step "placing" (remember to label while the motion is
happening, not afterwards). The left foot should not have moved and the left heel
should still be on the ground. After placing the right foot down, stop completely for a
moment.
4. Slowly take a step with the left foot, noting "placing." Stop.
5. Continue walking, making sure to stop completely after each step. Only move one foot
at a time.
6. When you reach the end of the walking path, place your feet together on the last
step, noting "stopping."
7. Note "standing" for two or three moments.
8. Now you will begin to turn, in four steps. Note "intending to turn."
9. Lift the toes of your right foot and pivot on the heel, turning to your right. At the same
time, say the mental note "turning." The right heel should stay on the ground. Be sure
to keep your head in line with your torso. The left foot should not move. Stop.
10. Lift the left foot and place it down next to the right, while noting "turning". (The left
foot doesn't pivot, but steps.) You should have moved about ninety degrees. Stop.
11. Pivot on the right heel again, noting "turning." Stop.
12. Lift the left foot and place it down next to the right, noting "turning." By now you
The three-part step. (Lifting, moving, placing). Lift the whole foot straight up as a unit,
noting "lifting." Stop. Move the foot forward, noting "moving." Stop. Place the whole foot
down as a unit, noting "placing."
The four-part step: (Heel up, lifting, moving, placing). Lift the heel, noting "heel up." Stop.
Lift the whole foot straight up, noting "lifting." Stop. Move the foot forward, noting "moving."
Stop. Place the foot down as a unit, noting "placing."
The five-part step: (Heel up, lifting, moving, lowering, placing). Lift the heel, noting "heel
up." Stop. Lift the whole foot straight up, noting "lifting." Stop. Move the foot forward,
noting "moving." Stop. Lower the foot as a unit, noting "lowering"; stop when the foot is
about an inch from the floor (be sure to stop completely here). Place the whole foot on the
floor, noting "placing."
The six-part step: (Heel up, lifting, moving, lowering, touching, placing). Lift the heel,
noting "heel up." Stop. Lift the foot straight up, noting "lifting." Stop. Move the foot forward,
noting "moving." Stop. Lower the foot, noting "lowering"; stop when the foot is about an inch
from the floor. Touch the toesonly the toesto the floor, noting "touching." Stop. Place
the heel on the floor, noting "placing."
floor).
2. Slowly rotate your right hand laterally (to your right) until it is resting on edge,
perpendicular to the knee. There should be no space between the fingers. Stop
completely for a moment.
3. Raise your hand straight up about eight inches. Stop.
4. Lower the hand back down, stopping when it's an inch or two from the knee.
5. Continue moving your hand down until the lateral side of the little finger touches the
knee. Stop.
6. Rotate the hand medially until the palm is resting on the knee. Stop.
7. Repeat steps 2-6. Beginners should label the actions with the following mental notes:
"turning," "raising," "lowering," "touching," "turning." Practice with one hand alone,
anywhere from five to thirty minutes. Then change to the other hand, giving it equal
time.
Exercise B
1. Adopt one of the sitting postures or lie down. Place your hands on your knees, palms
facing downward. (If lying down, place your hands at your sides, palms touching the
floor).
2. Slowly rotate your right hand laterally (to your right) until it is resting on edge,
perpendicular to the knee. There should not be any space between the fingers. Stop.
3. Raise your hand straight up about six inches. Stop.
4. Pivoting from the elbow, slowly swing the hand and forearm inward toward the center
of the body, stopping a couple of inches before touching the abdomen. The hand and
wrist should remain in a straight line with the arm. The fingertips will now be pointing to
the left and the palm will be facing the abdomen. Stop.
5. Place the right hand against the abdomen. Stop.
6. Rotate the left hand laterally (to your left) until it is resting on edge, perpendicular to
the knee. Stop.
7. Raise the left hand straight up about six inches. Stop.
8. Pivoting from the elbow, swing the left hand and forearm inward toward the center of
Exercise 4: Sitting
(Beginners can practice this for a few minutes before doing the rising-falling exercise.
Intermediate or advanced students can practice it longer. We don't recommend beginners
practice it for the entire meditation period, because posture is a more difficult object to
observe than physical movement.)
In the previous exercises you had a moving object. Here you will observe a stationary object
the sitting posture itself (strictly speaking, however, movement is still present, because
the mind moves). With your mind you are going to look repeatedly at the body's posture, as
it appears in the present moment.
Adopt a comfortable sitting position. Now, focus your awareness on the posture of the body
as it sits. (Pay no attention to the rising-falling motions.) The body is adopting a shape that
differs from standing or lying down. This may seem obvious, but there is a difference
between the vague, intermittent awareness of posture we have in daily life, an awareness
interrupted by talking or thinking of a thousand things, and an attention that is wholly
focused on that pose.
Just "look" with your mind's eye to know what the sitting posture is likehow it feelsin this
very moment. If it's difficult to be aware of the whole posture at once, place your attention
on one area, such as your hands in your lap. As you focus on the posture, label it with the
mental note "sitting."
After focusing one time, do it again. The method is simply to observe the posture for one
moment, let it go, and then immediately bring the mind back to the sitting posture again. This
is done gently, with a light touch. Watch this action again and againi.e., the action of
bringing the mind to look at the sitting posture. Simply be aware of knowing sitting.
Each act or instance of focusing should be fairly quick, lasting about one-and-a-half to three
seconds (but you don't need to time it, of course). Another way to think of it is that you
focus for as long as it takes to say the word "sitting," or roughly as long as one inhalation.
Then let go, and focus on sitting again.
What you should be aware of is not a visual image of the posture, but the kinesthetic
experience or "feel" of it. There is a tactile feeling when you hold the back upright as you sit.
You will also experience sensations of pressure at various points where your body contacts
the floor or one leg presses against another. There will also be a feeling of contact where the
hands touch each other.
Please don't misunderstand: you don't need to observe these various sensations individually,
in detail. When practicing the exercise, don't try to examine them one by one. Look at the
whole thing at once, in one fell swoop. Notice the feel of the entire sitting posture in the
present moment. Then do it again in the next present moment. The meditator is aware of the
whole posture each time with the aim of understanding that this is all there is to "sitting"
only a momentary group of sensations, nothing more. It is not stable. It is constantly
changing. (Again, however, if it is difficult to be aware of the entire posture at once you may
focus on a smaller area. Eventually you will be able to "see" the whole posture.)
Every time you focus on the posture, simultaneously label it with a mental note. Keep noting
"sitting," "sitting," "sitting," from one moment to the next, over and over. Remember, it's a
light touch-and-go. You don't need to explore the details of the sensation.
A reminder: don't look at the body with your eyes. Look with your mind.
As Achan Sobin suggests, it may help to think of the mind as a camera taking a series of
snapshots. Take a "shot" of the sitting posture. Then take another snapshot of the same
thing.
Further, when a photographer adjusts a camera lens, he focuses on one spot only; but the
entire image comes out clear, not just the particular spot he was focusing on. (This is similar
to focusing only on your hands instead of on the whole sitting posture).
A few paragraphs back we spoke about letting go after observing the sitting posture. Think
of a chain of individual acts of focusing, and letting go after each one. In other words, what
you should do is: Focus on the object and then forget it. Then immediately focus and forget
it again. And again. And so on.
That's how we explain it in words. But in actual practice the "forgetting" or "letting go" is not
a separate action. Letting go of the previous moment happens by itself every time the mind
focuses on the posture again. So really it's a matter of: focus, focus, focus, in a series of
moments. The meditator keeps taking consecutive "snapshots" of the posture, each one
lasting roughly a couple of seconds.
Some reminders: don't mentally review your body one piece at a time. That would take too
long and would pull the mind out of the present moment. And even though you use the
mental label "sitting," remember to focus on the actual posture, not the word itself.
Every moment of our lives has two components: an object of awareness, and the mind. In
this meditation exercise, the object of awareness is the sitting posture. So we have only:
the sitting posture (material form) and the thing that is knowing it (the mind). The mind itself
cannot adopt a posture. The mind doesn't have buttocks or legs to sit or stand with. It can
only be aware of the body's posture.
There are a couple of Pali words worth remembering, because you will hear them over and
over again in discussions about vipassana meditation. They are: "rupa" and "nama." Among
other things, rupa means material form. Nama means the mind. In summary: the sitting
posture is material form (rupa). The mind (nama) knowsis aware ofthe form.
In conventional terms, we say "I am sitting." But in truth, a "self" cannot sit. The body is not
a self. It is not your self sitting there. It is only matter, or rupa, sitting. And when the body
sits, the mind experiences the posture as a group of temporary sensations, different from
when the body is standing or lying down. That is the only way in which posture is
experienced.
Everything we've said about observing the sitting posture applies to all the other bodily
postures as well.
Intermediate or advanced meditators may practice this exercise for the entire meditation
period, or for a few minutes before practicing the rising-falling exercise. Beginners may do the
latter.
The insight meditation method is a middle path between 1) suppressing an emotion and 2)
indulging it by expressing it in words or actions, trying to feel it more deeply, or thinking
about it further. Whether an emotion is pleasant or unpleasant, the vipassana technique is
simply to know it with impartial awareness, neither liking it nor wanting to make it go away.
(Note: we are talking about during meditation. In daily life when expressing an emotion a
meditator would do so with clear awareness, avoiding harmful speech or behavior.)
Don't judge the emotion or your self. If you're suddenly furious at someone, don't criticize
yourself for getting angry. Instead, try to disengage the mind from any involvement in the
anger and just watch it, as if you were watching it happen to someone on television, or
viewing it under a microscope. As one teacher says, "See it, don't be it."
After noting the emotion for one or two moments, let go of it and gently bring your attention
back to the primary meditation object. If the emotion is still so strong you can't focus on the
primary object, repeat the procedure, noting the emotion longer if necessary. As soon as you
can, return to observing the primary meditation object. Over time this method weakens
anger, fear, depression, etc., since you are not "feeding" them with your thoughts and
reactions. If you acknowledge an emotion when it appears but don't get hooked by itdon't
get upset or intriguedthe emotion will gradually fade out.
A fire reflected in a lake cannot burn the water. Neither can emotions disturb the mind when
you dont get involved in them.
Dont identify an emotion as your self. The fear or anger is not you, but only an impersonal
phenomenon. Mentally pull back from the emotion and turn your awareness around to
observe it. Now the emotion is just another object of your attention. Instead of "becoming"
the emotion by getting caught up in it, you're looking at it from the outside.
When we're in the grip of a negative emotion we tend to believe it will never end. But
emotions are no more permanent than thoughts. With continued practice youll find that you
only have to wait and any emotion, whether pleasant or unpleasant, is bound to change.
In training the mind to know emotions as they really are, a meditator comes to realize that
even strong grief, anger or fear can last only a moment before passing away. The emotion
might come back; but even so it instantly passes away again.
An emotion is not something that belongs to you. The anger, sadness, or peace is only an
impersonal phenomenon, a kind of mental weather that arises according to certain causes
and then vanishes.
When you're able to separate your awareness from an emotionable to leave the anger or
sadness alone and become the observerthe emotion has no power to control you or cause
suffering. The key is to be mindful as soon as it appears so you don't get hooked in the early
stages.
But sometimes beginners are so overwhelmed by painful emotion they cannot practice
effectively. In that case one of the following methods may help:
1. Press the fist against the center of the chest (around the heart area) and repeat
"knowing, knowing, knowing," being aware of the sensation of pressure from your hand.
Keep this up until the emotion subsides.
2. If you're sitting, get up and practice walking meditation.
3. Temporarily switch to a concentration technique until you are able to resume vipassana
practice. For example, you might repeat the word "Buddho," or another mantra (a
mantra is a special word or phrase repeated aloud and focused on in concentration
meditation).
Use the last method only when mindfulness is truly unable to cope with a strong emotion.
Switching to a concentration technique should not be used as a means of avoiding
unpleasant emotions. Sooner or later, mindfulness must learn how to handle emotional
objects or we won't be able to make progress in insight.
In genuine vipassana practice we cannot avoid experiencing unpleasant emotions such as
boredom, loneliness, fear, jealousy, anger, and so on. But much is learned from observing
them mindfully, and gradually we're able to let go of them sooner. Whenever these emotions
do arise they are weaker than they used to be, causing less and less suffering.
Pleasant emotions should also be known impartially, without liking or becoming attached to
them. They, too, are impermanent. If we try to make a pleasant emotion last longer it will
become a cause of frustration and unhappiness when, inevitably, it changes. Suffering
results when we try to hold on to something that by its very nature cannot endure.
Most painful emotions arise from memoryhence the value of staying in the present moment.
When recalling a painful memorywhether it be of a broken heart, or the loss of home,
health, career, or loved onethe unpleasant event that triggered the feeling is no longer
actually occurring in the present. Although the event is over the mind clings to it, which
generates more suffering.
Or sometimes we worry about the future, fearing the loss of wealth, youth, or health that
hasn't yet occurred. But none of these imaginings is real in the sense that none is actually
happening at the moment we are thinking about it.
The painful events that happened in the past do not exist now. What might or might not
happen in the future does not exist right now, either. Why should we let the mind drag us
into unnecessary suffering?
It is not wrong to plan intelligently for the future, of course. But there's a difference between
behaving responsiblydoing what needs to be doneand needlessly suffering over things
that may never happen or are already gone; things which, in any case, we cannot control.
Suffering about past or future events can only arise when we fail to stay in the present. So
don't fast-forward or rewind.
Letting Go of "I"
In the previous section we explained that an emotion is not your self. Here we will talk a little
more about not identifying objects as self.
Normally, the mind relates everything we experience in everyday life to a concept of
selfhood. If we feel a pain in the body, for example, we automatically think, "my back hurts"
or "my leg hurts." The painful body part is immediately identified as belonging to "me."
Although the false belief in self cant be willed away, in vipassana practice we try to stop
reinforcing it so that clear-seeing might arise naturally. We try to observe our bodies and
minds without automatically identifying them as self, or as things that are part of us or
belong to us. The aim is to let go of the feeling of "I" as much as possible and merely know
the bare, phenomenal experience of each moment as it is.
During meditation practice, instead of: "I am moving," "I am hearing," "I am thinking," and so
on, simply be aware of: moving, hearing, thinking. There's no need to mix the "I" into these
experiences. In truth, there is no permanent agent executing the actions.
Try to separate your awareness and watch the mind-body process as if it had nothing at all
to do with you. If there's a pain in your back or leg, label the sensation with the mental note
"pain" or "feeling," without regarding it as "me" or linking it to a specific body part. When
thoughts come, don't assume they are yours (but that's not to say they are someone else's.
They don't belong to anyone). The Buddha taught there is thinking, but no thinker (the
"knower" of the thoughts is only a momentary awareness that does not equal a self). Apply
the same principle to all the other meditation objects. In truth, none of them truly belongs to
you.
Sleepiness
Sleepiness may bother you more during an intensive meditation retreat than in your daily
practice. Nevertheless, it can be a frequent hindrance for beginners. Just be aware that
sleepiness is present whenever it arises. You can mentally note it as "sleepiness." If it does
not disperse after repeated noting, try some skillful antidotes: 1) open your eyes; 2) do
walking meditation; 3) turn up the lights, or 4) splash your face with cold water. Cooling the
room may also help. An excess of concentration can cause sleepiness. Be careful to follow
the meditation techniques correctly so that mindfulness and concentration stay as balanced
as possible.
A valid object for mindfulness must be something that actually exists, and is directly
perceived in the present moment. It isn't something that used to exist, or will exist in the
future. As Ven. Sujva points out, it isn't imaginary, conceptual, or remembered. Nor is it a
name or a word.
Let's talk for a moment about mental phenomena, since these are the hardest to understand.
In the context of vipassana meditation, some mental forms are "real," such as the intention
to move the body, or a feeling of aversion or desire. They are valid objects of mindfulness if
we observe them at the very moment in which they arise (instead of remembering them
afterwards). Mental phenomena that are not real in the same sense are names, words,
memories and fantasies.
But we should understand that during vipassana practice we won't always be able to focus
on a "real" or "correct" meditation object, even if we try hard to do so. Sometimes we'll get
lost in memories, or find ourselves planning what we're going to do the next day. We might
realize we've been focusing on a word instead of on the actual phenomenon being
experienced. At times the mind will get caught up in imaginary constructs. That's to be
expected, and it's all right. We shouldn't get upset when it happens. As soon as we're aware,
we can begin again from that point. All we need to do is label the event with an appropriate
mental note, such as "memory," "planning," or "imagining," and lightly bring the mind back to
the main meditation object.
In daily life our minds become obsessed with some forms and try to get rid of others.
Inevitably we like good feelings, beautiful sights, pleasant sounds, delicious tastes, and
fragrant smells, and dislike unpleasant ones. Partiality reigns. Yet vipassana is the ultimate
democratic technique. Whether good or bad in conventional terms, all objects are treated
equally during meditation practice.
But it's not enough just to know which objects to observe. Having identified the appropriate
meditation objects, we need to understand precisely how to observe them.
The way of focusing on objects in vipassana practice differs from that of concentration
meditation, and it's important to understand the difference. In every present moment, the
mind makes contact with, or knows, an object. In other words, the mind, the knower,
experiences an object.
In order to have a complete foundation for mindfulness, a meditator observes both the mind
and its object in each moment. (But that doesn't mean observing two objects at the same
time. As we said earlier, a meditator observes only one object at a time.)
Put another way, a meditator observes the knowing. Or we could say, he observes: the mind
in the act of knowing the object. It isn't as complicated as it sounds. As soon as we're aware
of knowing an object, we'll automatically be aware of the object, too. Consciousness can't
know itself. It has to have something outside itself to be aware of. The act of knowing
cannot happen without some object "x" to be known.
So when we say, for example, "be aware of the rising motion," what should be observed is,
"knowing rising," or "the-act-of-knowing-rising." That is true for all meditation objects, not
just the abdominal movements. The complete unit of observation is always "the-mindknowing-x" or simply, "knowing x."
There is another important aspect to observing objects in insight meditation. Every object we
observe during vipassana practice arises, persists, and then ends, and this entire
development occurs within one moment. This can be illustrated by a single step of the foot in
basic walking meditation. Every step has a clear beginning as you lift the heel, a middle
phase as the foot travels forward, and an end as you place the foot down (these three
phases segue into each other fluidly). The entire progression happens in one moment, and
our attention should be sustained through the whole arc, from the instant of lifting the heel
all the way to the end. After the movement ends we let it go and focus on the beginning of
the next object. If we want to keep walking, we would observe the beginning of the next
step.
Although not all meditation objects will have such clearly distinct phases as a single step
does, we can use this example as a paradigm of how to observe other objects, too, even
mental events. Even though we won't be able to do it clearly at first, our eventual aim during
meditation should be to observe every object in this manner, knowing it with mindfulness
from the instant of its arising all the way through to its ending, right in the present moment.
But remember, the cycle of development we're speaking about occurs within a single
moment, a single instance of noticing, not across several moments. So the duration of the
whole process is very shortno more than two or three seconds, sometimes much less. If
you're a beginner, this will probably sound quite puzzling. Please don't worry. As you gain
experience practicing meditation the meaning will gradually become clear. This is one of many
aspects of meditation that only truly becomes clear with practical experience. But having an
intellectual understanding beforehand can help point you in the right direction.
To summarize how to observe objects in vipassana practice, we should: 1) observe realities,
not concepts or names; 2) be aware of knowing each object; and 3) observe each object
from beginning to end as it arises and disappears in the present moment.
Momentary Knowing
In insight meditation, objects should be observed momentarily. What does "momentarily"
mean? During meditation you should let go of an object after focusing on it once. In other
words, after observing something for one moment, mentally let it go and then move on to the
next object (the "next object" might be a completely different form, or it could be the same
thing again if it's still occurring, like a feeling of itchiness lasting a few minutes). An insight
meditator focuses moment-by-moment. As we said before, the motto is: "Focus and forget
it," or "know and let go."
Please don't misunderstand: we don't mean you have to change to a different meditation
object every single moment. Don't worry if you're a little confused at this point. We'll explain
further.
Some meditation objects only last a few seconds. Take the exercise of watching the rising
and falling movements, for example. We watch the abdomen rise, and then the rising
movement ends, only to be immediately replaced by the falling movement, which is a
different object.
Even if you want to observe the rising movement longer, you can't, because it doesn't last
more than a couple of seconds. After watching it for a moment you have to change to
observing the falling movement. And then after a couple of seconds the falling movement
changes to rising. And so on. That's why you can't observe the rising movement or the falling
movement longer than one moment at a time.
But what if you're watching a meditation object that stays the same for a longer time? How
would you observe it from moment-to-moment? Let's take the example of sound. Imagine
that while observing the abdominal movements you're distracted by the sound of a car alarm
going off in the street below. The noise continues for at least five minutes. You would
observe hearing the sound for one moment, and then drop it. But since the sound would still
be happening, you would observe the same sound a second time, letting it go againand so
on, in a series of acts of knowing. (Note: that doesn't mean you have to keep observing the
sound until its over. If the sound no longer disturbs your mind after noting it once or twice,
there'd be no reason to continue focusing on it. You could then return to watching the
abdominal movements).
The same thing applies to the other meditation objects. Students sometimes get confused
because we say a meditation exercise such as the sitting posture can be practiced as long
as forty-five minutes. In that case, wouldn't a person focus on the sitting posture for the
entire meditation period?
In ordinary terms, yes. But again, we need to understand how to focus from moment to
moment during vipassana practice. Although for the sake of communication we can talk
about observing the sitting posture for three-quarters of an hour, what we are actually doing
during that time is knowing sitting for a moment and letting it go, knowing sitting and letting
go, knowing and letting go, over and over again. It's the same as in the example of the car
alarm. Each instance of focusing lasts only a moment. During those 45 minutes many
individual acts of noticing occur, and the mind starts over again with each one. Furthermore,
in between moments of knowing the sitting posture there may be times when we notice a
secondary object such as a thought, a sound, or an itch, whenever those things pull our
attention away. During a single meditation session mindfulness may jump back and forth from
one object to another many times.
Most of us have seen jugglers at festivals or street fairs, and their touch-and-go skill is a
perfect example of how to focus on objects in meditation. A juggler has to concentrate in
order to catch each ball as it comes around. He can't let himself get distracted by a noise in
the crowd or allow his gaze wander. He must know where to put his attention, and then keep
his mind on that spot. Likewise, a meditator has to concentrate or he will get distracted from
whatever object is appearing in the present moment. That's the "focus" part of the equation.
Now for the "forget it" part: as soon as a juggler catches one ball he lets it go immediately or
his hand won't be free to catch the next one. He keeps his attention moving, "jumping" from
one object to the next. In the same way, as soon a meditator notes an object he drops it, or
else he'll miss the next present moment. His attention doesn't cling to anything. Like the
juggler's, his experience is touch-and-go, touch-and-go.
In the ultimate sense, reality is a series of different phenomena coming into being and dying
out one after another, very fast. For that reason our attention has to keep moving to the
next thing in order to keep up. Mindfulness is always moving to know the next object that
appears. It drops the last moment in order to know what is arising in the next present
moment.
Exercise 5: Sitting-Touching
In this exercise your attention switches back and forth between two primary meditation
objects. The first object is the sitting posture itself, as described above.
For the second object, find a point on your right or left buttock where you can feel the
contact of the floor. That will be the touching point. The idea is to "touch" this spot with
your mindi.e., to bring your awareness to focus on that point, momentarily. During this
exercise ignore the rising-falling motions.
Adopt one of the sitting postures. As described above, observe the sitting posture for one
moment, focusing, if you wish, on your hands in your lap. In the next moment move your
mind to the touch point and observe the contact. (Note: we are referring to mental contact,
not physicalthe contact of the mind "touching" the point.) Your attention will "jump" from
the sitting posture to the touch-point.
Keep alternating between them from one moment to the next, noting, "sitting, touching,
sitting, touching, sitting, touching." Focus on each object approximately the same length of
timeabout one-and-a-half to three seconds, or roughly as long as it takes to say the
mental note. (Another way to think of it is: focus on sitting for roughly the duration of one
rising motion of the abdomen. The same with touching.) Don't try to be precise about the
length of each moment. Just observe the posture for as long as it takes to say "sitting" a
little more slowly than normal and you'll be fine. That is one moment. Then note the touch
point for about the same length of time, saying "touching." And back to knowing sitting
again, one time. Then touching, for one moment. Back and forth. Practice this exercise
anywhere from twenty minutes to one hour.
During a meditation retreat, observe the touch point on the right side of the body for one
meditation session and the left side the next, alternating sides throughout the day. In your
regular daily practice you can do the left side one day, the right side the next.
Exercise 6: Rising-Falling-Sitting
Once you feel comfortable with the rising-falling and sitting-touching exercises individually,
you can begin to combine them as in this exercise. Like a juggler adding another ball, you add
a third object to give mindfulness more "work" to do. If you have noticed a pronounced gap
between the rising and falling movements in Exercise 1, you're ready to add "sitting." (But
that doesn't mean you have to practice this exercise all the time from now on. Even
advanced meditators still use Exercise 1 as their main meditation exercise).
Adopt one of the sitting postures. Observe one rising and one falling motion of the abdomen.
Before breathing in again, focus on the sitting posture for one moment, taking a mental
"snapshot" of the pose. Eventually the duration of these three moments should be roughly
equal, but when first learning the exercise they are often uneven. That's all right, as long
as none of the moments is longer than about three seconds. (Note that sitting is observed in
between falling and rising, so do not breathe in while observing sitting.)
After observing the sitting posture one time, start over with rising again. Keep going in
sequence: rising, falling, sitting; rising, falling, sitting. Use the corresponding mental notes:
"rising," "falling," "sitting."
At first you might have to hold your breath for a moment in order to fit the sitting object
between the old falling and the new rising motion. But with practice there will be a natural
space long enough in which to observe the posture. Practice this exercise for a minimum of
twenty minutes, working up to forty-five minutes or one hour.
Exercise 7: Rising-Falling-Sitting-Touching
Once you feel comfortable with exercises five and six you can add a fourth object, combining
the rising-falling and sitting-touching exercises. Adopt one of the sitting postures. Observe
one rising and one falling motion of the abdomen. Before breathing in again, observe the
sitting posture for one moment. Then (also before breathing in) focus on the touch point at
the buttocks. In total there are four objects observed in sequence: 1) rising, 2) falling, 3)
sitting, 4) touching. These should be of roughly equal duration. Do not breathe while
observing sitting and touching. After you note touching, start over with rising again.
Continue the sequence, using the mental notes "rising," "falling," "sitting," "touching," if you
wish. Observe each object for about one-and-a-half to three seconds each time (or about as
long as the duration of one rising motion). At first, as in Exercise 6, you may have to hold
your breath slightly in order to fit sitting and touching between the falling and rising motions.
But with practice, conditions will balance by themselves and you will be able to fit in all four
objects without having to consciously adjust your breathing.
Lie on your side, with the arm closest to the floor extended under your head or on the floor
in front of the chest, the uppermost arm resting against the side of the body. (You may
place a pillow under your head).
Now observe the lying down posture, taking repeated mental snapshots, as with sitting. As
you do so, note "lying" or "lying down." Ignore the rising-falling motions.
For a more detailed explanation of how to observe bodily posture, please see Exercise 4.
Alternatively, instead of the posture itself you can observe the rising and falling abdominal
movements (but do not also watch the posture. Choose one or the other). You can also
practice the hand motions exercise while lying on your back. In that case, ignore the posture
and abdominal movements and observe only the movement of the hands.
There's nothing wrong with good feelings; but it's their nature to pass away. Trying to make
them last will only disturb your mind and prevent you from gaining the higher levels of insight.
Even if the bliss is stronger than any happiness you've ever known, you shouldn't mistake it
for enlightenment, or even an advanced level of insight. Generally speaking, blissful feelings
arise at a relatively early stage in vipassana practice. The peace that comes from maturing
insight, which is independent of the presence or absence of pleasant feeling (sukha vedana),
is quite different from the blissful states that may occur in the earlier stages of vipassanaknowledge. The latter are temporary, pleasurable feelings which alternate with neutral or
unpleasant feelings. When the pleasant feeling ends the meditator may be unhappy or
irritated because he wants to have the feeling again. But a highly experienced vipassana
meditator is able to transcend attachment to feeling so as to be free and perfectly content
no matter what kinds of sensations are present, even unpleasant ones. The remarkable
freedom and ease of nonattachment are superior to the happiness of pleasant feelings that
arise and pass away.
the start of each meditation session. Non-Buddhists may skip this step.
The instructions for paying respect are as follows. (These movements should be performed
slowly and mindfully):
1. Begin with hands on the knees, palms facing downward.
2. Slowly rotate the right hand laterally (to your right) until it is resting on edge,
perpendicular to the knee. There should be no space between the fingers. Stop
completely for a moment.
3. Raise your hand straight up about seven or eight inches. Stop.
4. Without changing its position relative to the arm, slowly move your hand toward the
midline of the body until it's in front of the chest. Stop.
5. Move the left hand as you did the right. Rotate it laterally (to your left) until it's
perpendicular on the knee. Stop.
6. Raise the left hand straight up about seven or eight inches. Stop.
7. Bring the left hand toward the midline of the body, until it's in front of the chest. Stop.
8. Press the palms together, fingertips pointing to the ceiling. Stop.
9. Bend the head in a small bow, thinking, "May I pay respect to the Buddha (wisdom),
the Dhamma (ultimate reality), and the sangha (the company of enlightened beings)."
Or devise your own phrase to express something like this: "May I pay respect to the
teachings and the teachers of vipassana meditation, beginning with the Buddha
himself."
10. Now you will repeat the above motions in reverse order (with one small difference).
Raise your head. Stop.
11. Move the right hand back out until it's poised over the knee. The hand is still
perpendicular. Stop.
12. Lower the hand until it's an inch or so above the knee. Stop.
13. Bring the right hand straight down until the lateral side of the little finger touches the
knee. Stop.
14. Rotate the hand medially until the palm is resting on the knee. Stop.
15. Repeat steps 11-14 with the left hand, making sure to stop after each movement.
4. Musavada veramani sikkhapadam samadiyami. I take the precept to refrain from lying
and harmful speech (the latter includes harsh speech, gossip, and idle chatter).
5. Surameraya majja pamadatthana veramani sikkhapadam samadiyami. I take the
precept to refrain from consuming alcohol and using recreational drugs, which lead to
carelessness. (This does not include drugs used as medicine.)
Meditators usually take the eight precepts during vipassana retreats. You can also take them
on so-called uposatha days (days of the half, full or quarter moon), weekends, or any time
you choose.
The Eight Precepts
1. Panatipata veramani sikkhapadam samadiyami. I take the precept to refrain from killing
any creature (including insects).
2. Adinnadana veramani sikkhapadam samadiyami. I take the precept to refrain from
stealing.
3. Kamesu micchacara veramani sikkhapadam samadiyami. I take the precept to refrain
from sexual misconduct (i.e., sexual relations with someone other than my spouse, or
with a married, engaged, underage person, etc). Any sexual action that hurts another
can be considered sexual misconduct.
4. Musavada veramani sikkhapadam samadiyami. I take the precept to refrain from lying
and harmful speech (the latter includes harsh speech, gossip, and idle chatter).
5. Surameraya majja pamadatthana veramani sikkhapadam samadiyami. I take the
precept to refrain from consuming alcohol and using recreational drugs, which lead to
carelessness (this does not include drugs used as medicine).
6. Vikalabhojana veramani sikkhapadam samadiyami. I take the precept to refrain from
eating after noon.
7. Naccagita vadita visukadassana mala gandha vilepana dharana mandana
vibhusanatthana veramani sikkhapadam samadiyami. I take the precept to refrain from
entertainment, beautification and adornment (watching movies, listening to music,
etc., using cosmetics, and wearing jewelry).
8. Uccasayana mahasayana veramani sikkhapadam samadiyami. I take the precept to
refrain from sleeping in a very soft, luxurious bed.
A Natural Method?
Unlike some types of meditation, in vipassana we don't focus on a special object like a candle
flame or a colored disc. No external props are used. Our own bodies and minds provide all the
meditation objects needed. And since vipassana can be done while moving the body,
advanced students can practice mindfulness anywhere, under any circumstances, not only
during formal meditation sessions. (However, mindfulness in daily life differs in some ways
from the mindfulness of formal meditation practice. For an explanation, please see the
section, "Mindfulness in Daily Life" at the end of this article.)
Based on the idea that vipassana is a more natural practice than other types of meditation
(since mindfulness can be applied at any time), some students develop wrong ideas and
expectations about it. For example, some meditators dislike the hand motions and advanced
walking exercises on the grounds they are not "natural" enough. This is to become too
attached to a concept of what insight meditation should be. Actually, there is no qualitative
difference between a spontaneous movement and the slower, deliberate movements of the
hands and feet in the step-by-step vipassana method. Bodily motion has the same properties
whenever it appears. But there is an important practical difference: Most beginners gain
mindfulness more quickly when observing slower, step-by-step movements, which is why we
teach this form of vipassana. Also, it is easier to see the cause-and-effect relationship
between mind and body with this method.
Any form of meditation is merely a technique for training the mind, not an end in itself. When
we think about it, there is no such thing as a wholly natural method, because a method is by
definition applied deliberately. The most natural technique is still a technique.
Even with the most natural method, the student doesn't sit back and let nature take its
course. Effort must still be made to go against the stream of habit and bring the mind back
to the present moment, over and over again. The meditator doesn't use force, but gentle
persistence. That persistence is right effort, which is necessary because getting lost in
thoughts of the past and future is the most natural thing in the world.
That said, it can be helpful to practice more naturally at times in order to test mindfulness,
as long as we understand this technique correctly and don't cling to it. This method is
especially helpful for advanced meditators undertaking intensive retreats. Toward the end of
a meditation retreat of several weeks or months, Achan Sobin often tells students to
alternate between the step-by-step technique and a more natural way of meditating. When
practicing the latter method the student does not adopt a special posture. He sits and walks
as he would in daily life, except a little more slowly. The student follows this method for one
or more days and then switches to the step-by-step technique. He continues to alternate
between the two methods until a high level of insight arises. But again, this back-and-forth
approach is usually applied during intensive retreats of all-day meditation, not when only
practicing an hour or so per day.
We do not recommend the natural method for beginners, because their mindfulness and
concentration are weak. Most beginning meditators progress more quickly with the step-bystep method.
The Buddha taught that until we completely eliminate the unwholesome tendencies in our
minds any system of mental purification will go against some of our inclinations. Once the
mind is fully purified, however, we'll no longer need to meditate. Mindfulness will arise
spontaneously. Then we'll truly be able to live naturally without experiencingor causing
any mental suffering.
Mindful Eating
During an intensive vipassana retreat you should try to maintain mindfulness twenty-fourhours per day, except when sleeping. Do everything slowly. Be as aware as possible during
every activity: when walking to the hall, using the bathroom, making your bed, getting
dressed, opening a door, brushing your teeth, drinking water, and so on. If you don't maintain
continuity of awareness you'll be starting from zero again and again. But mindfulness
increases exponentially when it's continuous. That principle applies to mealtimes as well.
Mindful eating is no less important than sitting meditation, because insight-knowledge can
arise at any time. During a meditation retreat, instead of viewing mealtimes as opportunities
to take a break and ease up on mindfulness, regard them as golden opportunities for
practice. The desire in the mind is often much clearer during meals than at any other time of
day. To see desire in action is an important aspect of vipassana meditation.
Some preliminary instructions for mindful eating: since it takes much longer to eat a meal this
way, be sure to allow at least one to two hours. Walk to the table slowly and mindfully. Note
any tendency to hurry, induced by the desire for food. If you are carrying a plate, put it on
the table before sitting down, noting "placing." Then with the hands clasped in front of the
body, stand beside the chair for a moment, noting "standing."
Next, extend your hand and touch the chair back, being aware of the feeling of contact as
your hand touches the chair. Pull the chair out. Move your hand back to your body and clasp
the hands together again. Note "intending to sit," and then sit down slowly. Stop moving for
a moment, and then scoot your chair toward the table. Adjust the chair until you're
comfortable.
During a meditation retreat it is customary to pay respect before the meal, expressing
gratitude for the food. Place your hands in the "respect" position (see "Paying Respect to the
Teachings"). Next, say something like this, either silently or aloud: "May this food give me
energy to continue practicing mindfulness from moment-to-moment, until I am completely
free of suffering. May I share the merit I've gained from meditation practice with the person
who prepared this food, and with all beings."
Then bring your hands back from the "respect" position step-by-step, ending with your palms
on your knees. Except for paying respect, meals are conducted in silence during an intensive
meditation retreat.
Instructions for Mindful Eating
1. Look at the food, noting "seeing."
2. Notice whether or not you are hungry.
3. Note "intending to move."
4. Turn your right or left hand laterally until it's resting on edge, perpendicular to the
knee. Stop.
5. Raise your hand straight up until it's more or less at table-height. Stop.
6. Move your hand forward toward the fork or spoon. Stop.
7. Grasp the fork, being aware of the sensation of touch as you do so. Stop.
8. Lift the fork. Stop.
9. Move the fork toward the food. Stop.
10. Place a bite of food on the fork. Stop.
11. Slowly raise the fork to your mouth. Stop.
12. Touch the fork to your lips. Stop.
Translation: I share this merit with all beings. May all beings be well and happy.
Idam me (ee dam may)
Vipassana (vih pah sah nuh)
Kusalam (koo sah lahm)
Asava (ah sah vah)
Khayavaham (kai yah vuh hum)
Hotu (Ho too)
Translation: May the merit from my practice of vipassana eliminate the desire, hatred and
delusion in my mind.
After saying these words it is traditional to bow three times: first to the Buddha (wisdom),
second to the Dhamma (ultimate truth) and third to the sangha (the company of enlightened
beings).
are all forms of wanting to get rid of something. By seeing the impulse soon enough we can
stop it from getting stronger and further upsetting the mind.
There is another aspect to mindfulness in daily life, which is called "clear comprehension," a
type of skillful understanding. Applied to daily life it means being aware of the motivations
for, and the purpose and results of, our speech and actions. The Buddha taught that before
speaking we should ask ourselves whether the words are true or false, harmful or helpful.
Before criticizing a co-worker, for example, we should decide whether the remark would truly
be useful or would just hurt the person. If not helpful we should refrain from saying it, even if
it's true. This mental examination doesn't have to take long. It can be done in just a second
or two before speaking.
It is even more important to consider our actions before performing them, to avoid doing
anything harmful and breaking the moral precepts. Throughout the day we should try to
cultivate only wholesome speech and actions. The more we practice mindfulness, the more
clearly we will see the hidden motivesselfish or otherwisebehind our speech and actions.
Often we'll immediately know whether our motives are wholesome or unwholesome.
As we gain more experience we can apply clear comprehension to thoughts as well, trying to
deliberately cultivate wholesome thoughts based on wisdom, loving-kindness and compassion,
and gently letting go of unwholesome thoughts by not dwelling on or repeating them. At the
same time, we should remember never to judge ourselves for having unwholesome thoughts.
Everyone who is not yet fully enlightened has bad thoughts at times. We cannot control
them. But that doesn't mean we should act on them. When an unwholesome thought arises
we can just be aware it has appeared and then gently let it go. By "catching" these thoughts
as soon as they arise, they'll have less chance of getting stronger and influencing our speech
and behavior.
Whenever strong negative emotions such as anger or fear arise in daily life a meditator can
always use the very effective technique of mental noting. As soon as you're aware of the
anger, simply note "anger, anger," a few times, and then try to let the emotion go. If the
anger is still there, continue to observe the feeling without getting involved or caught up in
it. Try to separate your awareness from the anger. Merely watch the emotion as if you were
standing outside of it. If you continue watching it impartially, without getting caught up or
acting on it through wrong speech, it will change and, sooner or later, disappear. You will see
this for yourself. All emotions and mental states are impermanent. A few minutes from now
you'll probably be thinking of something else and the emotion may have vanished completely.
Reminding yourself of this when a strong emotion overtakes you can be a great help.
There are other methods for skillfully dealing with negative emotions in daily life. If we
believe, for example, that someone is unfairly angry with us, instead of retaliating we can try
to reflect along these lines: "a person who is angry harms his own mind. Anger feels very
uncomfortable. It burns. An angry person is totally agitated and never at peace. Whether or
not it hurts anyone else, anger always hurts the one who's angry. Why should I hurt myself
by getting angry in return?" By habitually reflecting like this, our anger will diminish more
quickly.
Reflecting wisely on the Buddha's teaching of kamma (karma) can also help diminish anger,
jealousy, and other negative emotions. The Buddhist suttas describe many ways for dealing
with unwholesome emotions in daily life, which are too numerous to explain here. In his
booklet The Elimination of Anger, Ven. K. Piyatissa Thera describes eight ways to counteract
anger, all taken from the Buddhist suttas. These are skillful techniques we can use
immediately, at any time. In the long-term, however, the only permanent method for
overcoming anger, anxiety, depression, fear and other negative emotions is to practice
vipassana meditation.
Copyright 2006 - 2012 Cynthia Thatcher
Illustrations in the section "Mindfulness When Changing Posture" Copyright 1990 Helen Jandamit