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Note: These instructions are drawn from the vipassana traditions of Mahasi Sayadaw and Chao Khun Bhavanapirama Thera. It is assumed that the reader is familiar with the essay, What is Vipassana? A Suitable Place Find a place where you can be alone, uninterrupted, for at least half an hour. Although complete silence isn't necessary (or even desirable) for insight practice, the room should be free of obtrusive noises such as music, television, telephones, and nearby conversations. Even quiet talk can distract you because the mind will try to understand the words. Yet background noises - a dog's bark, a ticking clock, or the sound of traffic - need not be hindrances and in fact can become objects for mindfulness. Do not wear earplugs in an attempt to "soundproof" your practice. If meditating in the bedroom, choose a spot on the floor rather than the bed, as the latter may cause sleepiness. (If one is ill or disabled, of course, it is fine to practice in bed). Your sitting meditation space needn't be large. Even a walk-in closet will suffice. Clothing Loose clothing is best. Remove your shoes. Sometimes you might want to practice away from home (at the office, perhaps) and will not be able to change clothes. But provided you have privacy you can at least loosen your belt, remove your jacket and footwear, etc. Sitting Styles There are a number of suitable poses for sitting meditation: 1. Half lotus 2. Full lotus 3. Cross-legged Indian style 4. Legs bent with one in front (Burmese style) 5. Kneeling on a meditation bench 6. Sitting in a chair The first pose, half lotus, is the one often depicted in Buddha statues. The legs are crossed and the right foot rests on the left thigh. This position is suitable for most meditators. The next pose, full lotus, is only for the very flexible. The right foot rests on the left thigh, the left foot on the right thigh. Indian style 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 prove too difficult you may sit on a special meditation bench or an ordinary chair. If you choose the latter, make sure that your feet stay flat on the ground; do not shift them, 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 for at least twenty minutes. When sitting on the floor it will help to use a cushion. Ideally between two and six inches thick, the cushion should be firm enough that it won't be compressed flat when sat on. Place it under your buttocks with your legs touching the ground. The legs should not be on the cushion. Elevating the hips in this way takes stress off the neck and back vertebrae. It aligns the spine which allows one to sit comfortably for longer periods. Regardless of which position you choose, don't let your back slump. On the other hand, you don't want to sit so straight that you tense the body. Striking the right balance between the two extremes will take some experimenting. Relax your face and neck, but don't let your head drop. The body should feel relaxed yet the spine energetically upright, the mind alert. Think of tuning a violin string - neither too tight nor too loose. Having chosen a comfortable position, place the hands in the lap with palms facing upward, the right hand resting atop the left. Do not clench your hands. For all of the exercises given below, your eyes may be open or closed. Beginners usually start with them closed as it's easier to concentrate. At times, however, you may feel that concentration has grown stronger than mindfulness; then opening the eyes will help disperse the excess concentration. Remember: only momentary concentration is needed for insight practice. How to Observe Objects Before beginning to practice vipassana, it's essential to understand what constitutes a correct object for insight. As we said, the Four Foundations of Mindfulness are the objects used. Once again, these are: 1) the body - i.e., motion and posture; 2) feelings - painful, pleasant and neutral; 3) consciousness - thoughts, and mental factors such as desire, hatred and delusion; and 4) dhamma objects - emotions, sights, sounds, tastes, smells, touches, and so on. Some objects are mental, some, material. Reduced to their essentials, the Four Foundations are simply nama (mental phenomena) and rupa (material phenomena). In daily life our minds become obsessed with some forms and run from others. Inevitably we like good feelings and smells, and dislike pain and bad flavors. Partiality reigns. But vipassana is the ultimate democratic technique. Whether good or bad in conventional terms, all objects are treated equally during insight practice. Having identified the appropriate objects, we need to understand how to observe them, lest we fall into the practice of concentration unawares. In every moment, mind (nama) and object make contact. We must observe both. But that doesn't mean that we observe two objects at the same time. There's only one object, plus the knowing agent - the mind. So it's not enough merely to observe the object itself. One has to observe the mind in the act of knowing it. That is crucial for correct vipassana practice. It's not as complicated as it sounds. As soon as you're cognizant of the mind knowing an object, you'll automatically be aware of the object too, because consciousness itself must be aware of some thing, some phenomenon x. It doesn't matter what that x is, whether motion or feeling or taste; but a moment of consciousness cannot exist without some phenomenon to know, and that phenomenon must be something other than itself. So when we say, for instance, "be aware of the rising motion," the thing to observe is, "the-act-of-knowing-rising," or "the mind-knowing-rising." That is true for all objects, not just motion. What the x happens to be doesn't matter. The complete unit of observation is always "the-mind-knowing x." Furthermore, objects must be observed momentarily. What does "momentarily" mean? In vipassana, the mind jumps from one meditation object to the next. It stays on any x for just one moment at a time. Bhikkhu Sopako says, "Focus and forget it." After you focus on a form, mentally release it and go on to the next one. Because ultimate reality is a series of different phenomena being chucked into being one after another, very fast, one's attention must keep moving in order to keep up. Mindfulness is always moving to the next object that appears. But what if the meditator were observing an object - a sound, for instance - that continued for a few minutes? He would observe hearing for one moment, then drop the object. Since the sound would still be going on, he'd observe it a second time, letting go again - and so on, in a series of discrete moments. The motto is: know and let go. Think of a series of snapshots rather than a fixed, seamless focus. Resolution You may wish to make a resolution before commencing practice. The words should be your own, but the spirit could be something like this: "By this practice of insight meditation, may I succeed in reaching the end of suffering." Don't just repeat the words; for a moment or two, really concentrate on the resolve. Paying Respect to the Teachings In the Buddhist tradition it is customary to pay respect to the teachings at the start of each meditation session. You may skip this step if you wish. 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. Pause for about one second. (From here onwards the instruction "pause" shall mean to stop moving completely for one or two seconds.) 3. Raise your hand straight up about seven or eight inches. Pause. 4. Without changing its orientation to the arm, move the hand toward the midline of the body until it's in front of the chest. Pause. 5. Move the left hand as you did the right. Rotate it laterally (to your left) until it's perpendicular on the knee. Pause. 6. Raise the left hand straight up about seven or eight inches. Pause. 7. Bring the left hand toward the midline of the body, until it's in front of the chest. Pause. 8. Press the palms together, fingertips pointing to the ceiling. Pause. 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 teachers of vipassana, all the way back to the Buddha himself." 10. Now you will repeat the above motions in reverse order (with one small difference). Raise your head. Pause. 11. Move the right hand back out until it's poised over the knee. The hand is still perpendicular. Pause. 12. Lower the hand until it's an inch or so above the knee. Pause. 13. Bring the right hand straight down until the lateral side of the little finger touches the knee. Pause. 14. Rotate the hand medially until the palm is resting on the knee. Pause. 15. Repeat steps 11-14 with the left hand, making sure to pause between each step. We are ready to begin the first meditation session. Choose one or more of the following exercises, spending at least twenty minutes on each one. Remember that all physical motions, such as walking and moving the hands, should be performed slowly. Shall we dive in? |
Skip to:
Getting Started
Exercise 1: Rising and Falling
Exercise 2: Sitting
Exercise 4: Hand Practice
Suggested Schedule |
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Exercise 1: Rising and Falling Adopt one of the sitting postures. Your hands should be in your lap, palms facing upward, the right hand atop the left. Fix your attention on the abdomen, near the navel, on the point that seems clearest to you. (But don't look at the spot with your eyes). The point should lie along the vertical midline of your body. As you inhale, the abdomen expands like a balloon. We call this motion "rising." As you exhale, the abdomen contracts again. This motion is called "falling." These two movements never cease to alternate. As the abdomen rises, observe or track the motion from beginning to end. As it falls, do the same. Let go of thoughts, concerns, worries and memories. Let go of everything and just observe the rising and falling motions. As a beginner you may label the movements with a mental note. As the abdomen expands, note "rising." As the abdomen contracts, note "falling." Say the words in your mind, not aloud. Continue noting "rising," "falling," "rising," "falling," from one moment to the next. If it's difficult to perceive the abdominal movements you may place both hands on your stomach so as to feel the motion more clearly. Focus on the motion itself, not the mental note. In vipassana practice one's attention should always be on the actual object rather than the label. The mental notes are only training tools, crutches that should be dispensed with as soon as mindfulness can "walk" on its own. The mental note should coincide with the motion. Sometimes a student might still be noting "falling" after the rising motion has begun, or vice-versa. That means that he is no longer observing the present moment. The thing to be aware of in this exercise is not the abdomen per se, but the tactile sensation of pressure. That is how we experience bodily motion. The pressure tells us that something is changing, moving. Without that feeling (and provided we had no visual clues) we wouldn't know whether or not the abdomen were moving. (But in truth it is pressure itself that is changing, not the abdomen.) Do not think, "My abdomen is moving." Nor should you visualize a little picture of your stomach. With your mind, simply watch the changes in tactile pressure. As you gain more experience the motion will become clear as an object unto itself, isolated from the concept abdomen. Do not try to control or prolong the movements. Allow them to be natural, whether shallow or deep. All you have to do is observe so as to know if each motion is long or short, rough or subtle. But don't describe these qualities in your mind. Simply know them. An archer uses a target for practice. Whether it's stationary or moving, the target provides a direction in which to aim. Likewise, the objects in vipassana are targets for the "arrows" of awareness. Rising-falling is a kind of moving target for mindfulness. As one gains experience in insight meditation, one can see the mind as distinct from the object it is knowing. The student will see the mind shooting toward the object, like an arrow flying toward the bull's eye. Remember: the rising motion is rupa. The falling motion is rupa. But it's nama that knows (is aware of) the motion. Motion belongs to the first foundation of mindfulness, the body. Begin by practicing this exercise for twenty to thirty minutes, working up to forty-five minutes or longer. While observing rising-falling, other objects will intrude - thoughts, sensations of itching, pain, numbness, emotions, sounds, and so forth. In the next sections we'll discuss how to deal with some of these objects. 
Wandering Mind As a beginner your mind will wander away quite often, spinning out thoughts about the past or future. As soon as you see that the mind has strayed from the principal object, note "wandering mind" or "thinking" for two or three moments. Then return your attention to rising-falling. It should be mentioned that wandering mind is itself an object of mindfulness, which is why it can be observed and noted. It is important not to get upset or judge yourself when the mind wanders away. To do so will only cause more moments to be lost, taking you even farther from the present. Resist the temptation to follow a thought to its conclusion. (There is never a conclusion to thinking.) Moreover, pay no attention to the content of a thought, good or bad. In daily life, wholesome thoughts are superior to unwholesome ones. But in ultimate terms, and during vipassana practice, those conventional meanings have no importance. What matters is whether we can step back from the content and see what is common to all thoughts: their lack of staying-ness. They last only a moment and then dissolve. Or we could say it this way: what matters is whether we can let go of a thought immediately after noting it. Whether the content is good or bad makes no difference in meditation practice. Imagine that in one meditator's mind, many "bad" thoughts arise, but he lets them go. Another meditator has "good " thoughts of gratitude, but clings to them. Which student is practicing more correctly? The first. A thought is only a type of movement, a mental gesture, nothing more. We cannot control the kinds of thoughts that will arise. But we can control our response. None of these movements, no matter how noble or pleasant, should be clung to in vipassana practice. The student should let go of every thought as soon as he's noted it. When unpleasant thoughts seem solid or permanent they cause distress. But if you can "step back" from the content and regard them as temporary sensations, as clouds passing through the mind, you will see their impermanence, and no thought will have the power to disturb you. Rather than trying to suppress the mental gymnastics with concentration, just observe them. The impulse to think cannot truly be controlled by willpower. As one teacher said, "your mind has a mind of its own." That is one manifestation of impersonality, nonself. (If the mind were self we'd be able to make it stop thinking or have only good thoughts.) But as mindfulness grows and attachment withers, the mind will calm down naturally. Itching and Other Unpleasant Sensations Uncomfortable sensations belong to the second foundation of mindfulness: feeling. As you observe rising-falling, an itch (or some other irksome feeling) may appear in the body. Instead of scratching it automatically, observe the sensation first, noting "feeling" for several moments. Often the itch will disappear on its own. If it doesn't, try to continue observing it, without partiality. But most likely a desire to be rid of it will arise. Note this as "wanting," or "desire." (When observing desire you have a consciousness object, an object of the third foundation.) It is important to see that desire springs up dependent upon feeling, pleasant or unpleasant. If the itch persists and you feel that you must scratch it, do so according to the step-by-step technique. This is as follows: once again, observe the desire to be rid of the feeling. Note this as "wanting," or "desire." (Here you're not observing the unpleasant sensation itself, but the desire to escape it). Then, before moving your hand, note the intention as, "intending to move." Do not allow yourself to move before observing the intention. Next, go ahead and move your hand to the itchy spot. This too must be done mindfully and slowly, in step-by-step fashion. As you move the hand, note, "moving." Pause when you reach the place; then begin to scratch, noting, "scratching." Pause again before returning your hand to your lap. As you move the hand back note, "moving." On replacing the hand in the lap note "placing." Now you're back in the original position. Should you take up rising and falling again? Not quite yet. First, note the pleasant feeling that's replaced the itching. Label it as you did the unpleasant sensation, noting "feeling" for two or three moments. Next, see if you can catch the liking that might arise for the good sensation. Label this preference, "liking," or "desire." It is an object in itself, separate from the pleasant sensation. At that point, having observed a feeling in all its stages, you may resume the contemplation of rising-falling. The procedure for observing any type of feeling is more or less the same. Whether good or bad, observe it step-by-step. Be especially alert to any desire that arises - the desire to prolong the sensation or get rid of it. See if you can isolate the sensation from the desire. Everyone is biased when it comes to feelings; they like the pleasant ones and dislike the unpleasant. This deep-seated bias is called attachment. The danger is that it prevents us from seeing feeling as it is, especially its impermanence. In vipassana practice, in order to see that impermanence, we respond in a radical way - by observing both sides of feeling impartially, with bare attention. We don't let ourselves react to pleasant or painful sensations according to habit. Hence the step-by-step technique, which helps to break the pattern of attachment. It is extremely important to observe feeling objects correctly because, according to the cycle of cause and effect (dependent origination), desire springs directly from feeling. And desire is the cause of suffering. Pain One deals with pain in much the same way as itching. If a pain shoots through the body, don't automatically change position. Observe the painful sensation first. But if severe pain continues you must change your pose. Don't grit your teeth and "tough it out." Doing so will retard your practice because the object is too heavy for a fledgling mindfulness to "lift." Only advanced meditators can observe severe pain effectively. On the other hand, do not change position at every little twitch or tingle. You mustn't give in easily. Progress will not come without the patience to bear many unpleasant feelings. Only change position if you really can't tolerate the pain and it's interfering with mindfulness. When you decide that you must change position, follow the step-by-step technique. Observe the sensation for a few moments first. Then observe the desire to be rid of the pain, trying to isolate this from the sensation itself. Next, observe the intention to move. Move the body very slowly in discrete steps, noting "moving." Pause for about one second between each motion. Remember that it isn't enough just to move slowly. You must break the action down into several smaller motions and pause fully between each one. In that way you create clear objects for mindfulness. Each small movement is one rupa that should be observed from beginning to end. It counts as one moment. Note that each movement must arise and pass away before the next one can start. If you suffer from chronic pain or illness you may practice while lying down, observing rising-falling or doing the hand motions exercise (see below). |
Skip to:
Getting Started
Exercise 1: Rising and Falling
Exercise 2: Sitting
Exercise 4: Hand Practice
Suggested Schedule |
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With rising-falling we had a moving object. Now we'll practice with a stationary one - the sitting posture itself (technically, however, movement is still present, because the mind moves). With your mind you are going to look repeatedly at the body's posture in the present moment. Adopt a comfortable sitting position. Now, focus awareness on the shape of the body as it sits. Pay no attention to the rising-falling motion. The body is adopting a certain form that differs from standing or lying down. This may seem obvious, but there is a difference between the vague intermittent awareness of posture that we have in daily life, an awareness interrupted by talking or thinking of a thousand things, and focusing one's whole attention on that pose. Try to observe the "feel" of sitting, to see how it differs from standing or lying down. Don't think about this: just know it. Looking with your mind's eye, see what your posture is like. It's not necessary to see the entire shape from head to toe. Focus on one point, such as your hands in your lap. But don't look with your eyes. Just move your mind there. Place your awareness on that point and label it with the mental note, "sitting." Do this for one moment. That act of focusing should be fairly quick, lasting no more than two or three seconds, or roughly as long as one rising motion. Now bring your mind back to the same point again, labeling "sitting" a second time - and so on. Focus on the same point repeatedly. In each moment the object, which is the posture, appears again. It may help to think of the mind as a camera taking a series of snapshots. (Focusing on one spot, the photographer adjusts the lens; but the whole picture becomes sharp.) Focus on your hands, if you wish. Now take a "shot" of the sitting posture. Then take another snapshot of the same thing. Don't chain the mind to the object with seamless concentration. Focus and forget it. Then focus again. Just take consecutive mental snapshots of the posture, each lasting about two seconds. Observe "sitting" for one moment, let it go, then bring the mind back to it. Watch this action - i.e., the action of the mind as it turns to look at the sitting object, again and again. A few pointers: this is not a visualization exercise. Do not mentally review your whole body, piece by piece. That would take too long and drag the mind out of the present. Do not focus on the word "sitting." Don't be a meditator who simply repeats the word over and over, inducing a semi-trance. In vipassana the mind is ever alert. As you observe the sitting shape, be aware of the act of knowing the posture. Here are a few points of theory. First, understand that it is not a self that is sitting, but only rupa, material form. The posture (rupa) isn't self. The agent that knows that sitting is occurring is nama, the mind, which is not a self either. Nama is merely an impersonal blip of consciousness that arises to know the object. The fact that mind or consciousness can exist without selfhood may be a strange idea to us. But this aspect of the Buddha's teaching will become more and more clear as you practice. Remember that every moment has two components: the object and the mind. In this case the object is the sitting posture. So we have the sitting posture (rupa, material form) and the thing that is actively knowing it (nama, mind). The mind itself cannot adopt a posture; it can only be aware of it. See if you can isolate the knower (the mind) from the object. In summary: the sitting posture is rupa. Nama knows (is aware of) sitting. You may do the sitting exercise for the entire meditation period, or for two or three minutes before practicing rising-falling. 
Mindfulness when Changing Postures Usually the insight meditator alternates a period of sitting with an equal period of walking meditation. During the transition between postures it’s crucial to maintain step-by-step mindfulness. Resist the temptation to jump up and stretch. In the long run, a few moments of speeding up will slow you down. Quick, careless movements cause a break in continuity that scatters mindfulness like papers in the wind. When starting a fire by rubbing together two sticks, continuity counts. If the fire-maker stops for only a moment, the sticks go cold and he’s back to square one. In vipassana, continuity is just as critical. So, when changing from sitting to standing, note the intention first: “intending to move.” Then move the body slowly, breaking the action into a series of discrete steps. For example, as you prepare to stand, move each hand to your stomach; then tilt your torso forward. Uncross your legs, one at a time. Lift one knee, then the other. Each of these actions must be observed from beginning to end, with a full pause between each one. Note the feeling of pressure against the feet as you place them on the floor and stand up slowly. Notice as many details as you can. Label each action “moving.” Once erect, observe the standing posture for a few moments, noting “standing.” Apply this step-by-step technique whenever you change from one posture to another. Exercise 3: Walking Meditation Meditative walking is like the normal action only slower, more deliberate. Follow the instructions on changing from sitting to standing. You should have enough space to walk in a straight line for at least seven paces. The best environment is one with few visual distractions. Remove your shoes, if possible. Begin by standing; hold the hands in front of the body, one hand gently clasping the wrist of the other. Do not allow your eyes to look around, but keep them directed straight ahead or slightly downcast toward the floor (but don't bend your neck). Do not turn the head independently; keep it in a straight line with the body. Relax your shoulders. During the walking exercise, pay no attention to rising-falling. Remember: observe only one object at a time. The object during walking meditation is the motion of the foot – with an emphasis on motion. Observing the foot movement does not differ in essence from observing rising-falling. So don’t focus on the physical foot per se. See if you can mentally isolate the motion from the span of matter and only observe the former. Though it may be difficult at first, this will become easy with practice. One final note: don't look at your feet; just follow the motion with mindfulness. Basic Walking Exercise 1. Observe the standing posture, noting, “standing,” for a few moments. To observe standing means to focus awareness on the posture or shape of the body when it's erect. Be aware of how standing “feels” as opposed to lying down or sitting. 2. Before moving, note “intending to walk.” You may be tempted to skip this instruction, but don’t – it’s important. 3. Slowly lift the right foot and place it down, taking one step. This is a single motion, without breaks. Be aware of the entire arc of movement from beginning to end. As you do so, label the step “placing.” Again, remember to label during the motion, not after. The left foot should not have moved at all. (In ordinary walking we lift the heel of the second foot before we’ve finished placing the first. Again, resist the temptation to follow habit.) Pause. 4. Slowly take a step with the left foot, noting “placing.” Pause. 5. Continue walking, pausing for one or two seconds between each step. Move only one foot at a time. 6. When you reach the end of the walking path, bring the feet together on the last step, noting, “stopping.” Pause. 7. Note “standing,” for several 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 that heel, turning to your right. Note “turning.” The heel should not come off the ground. Be careful not to turn your head independently; keep it in line with the torso as if you were wearing a neck brace. The left foot hasn't moved. Pause. 10. Lift the left foot and place it down next to the right. (The left foot doesn’t pivot, but steps). Note “turning.” You should now have moved about ninety degrees. Pause. 11. Pivot on the right heel again, noting “turning.” Pause. 12. Lift the left foot and place it down next to the right, noting “turning." By now you should be facing in the opposite direction, having turned one-hundred-and-eighty degrees. 13. Repeat steps 1-12. That is the basic walking exercise. Five variations will be given next. In these, each step is broken down into a series of smaller actions. Substitute any variation for instructions number three and four. The rest of the exercise is the same. Do not go on to the next variation until you feel comfortable with the previous one. That may take one week, one month, or longer. (But during an intensive retreat you might spend only one day on each.) Remember that the “resting” foot should not come off the floor until the other foot has finished moving; and don't forget to stop moving completely between each segment of the step. Advanced Walking Meditation The two-part step: Lifting, placing. Lift the heel, noting “lifting” (the toes are still on the floor). Pause. Now move the whole foot forward and place it on the floor, noting “placing.” 
The three-part step. Lifting, moving, placing. Lift the whole foot straight up, noting "lifting." Pause. Move the foot forward, noting "moving." Pause. Place the foot, noting "placing." 
The four-part step: Heel up, lifting, moving, placing. Lift the heel, noting "heel up." Pause. Lift the foot straight up, noting "lifting." Pause. Move the foot forward, noting "moving." Pause. Place the foot, noting "placing." 
The five-part step: Heel up, lifting, moving, lowering, placing. Lift the heel, noting "heel up." Pause. Lift the foot straight up, noting "lifting." Pause. Move the foot forward, noting "moving." Pause. Stopping about an inch from the floor, lower the foot, noting "lowering." Pause. (Be certain to stop completely here.) Place the foot on the floor, noting "placing." 
The six-part step: Heel up, lifting, moving, lowering, touching, placing. Lift the heel, noting "heel up." Pause. Lift the foot straight up, noting "lifting." Pause. Move the foot forward, noting "moving." Pause. Stopping about an inch from the floor, lower the foot, noting "lowering." Pause. Touch the toes - only the toes - to the floor, noting "touching." Pause. Place the foot on the floor, noting "placing." 
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Skip to:
Getting Started
Exercise 1: Rising and Falling
Exercise 2: Sitting
Exercise 4: Hand Practice
Suggested Schedule |
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This exercise is similar to walking (and rising-falling) in that one simply tracks movement. By focusing on a different part of the body, however, we give mindfulness a larger repertoire of objects, just as a weightlifter trains different muscles. Since mindfulness sometimes gets "bored" or slows down when observing the same object for long periods, changing the object can help mindfulness maintain its speed and continuity. Also, since some of the movements here are shorter than in the other exercises, mindfulness is able to observe more "moments" in the same amount of practice time. The hand exercise, performed while sitting or lying down, is especially useful for those who can't do the walking practice due to illness or disability. Note: you needn't look at your hand. Just watch the movement with your mind. Exercise A 1. Adopt one of the sitting postures. 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. Pause. 3. Raise your hand straight up about six inches. Pause. 4. Lower the hand back down, stopping about an inch above the knee. Pause. 5. Continue moving your hand down until the side of the little finger touches the knee. Pause. 6. Rotate the hand medially until the palm is resting on the knee. Pause. 7. Repeat steps 2-6. Beginners should label the actions with the following mental notes: turning, raising, lowering, touching, turning. Practice with the right hand as long as you like, from five to forty-five minutes; then change to the left hand, giving it equal time. Exercise B 1. Adopt one of the sitting postures. Place your hands on your knees, palms facing downward. 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. Pause. 3. Raise your hand straight up about five or six inches. Pause. 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 upper abdomen. The hand and wrist are in a straight line with the arm; the fingertips now point to the left and the palm faces the abdomen. Pause. 5. Place the right hand against the upper abdomen. Pause. 6. Rotate the left hand laterally (to your left) until it is resting on edge, perpendicular to the knee. Pause. 7. Raise the left hand straight up about five or six inches. Pause. 8. Pivoting from the elbow, swing the left hand and forearm inward toward the center of the body, stopping a couple of inches from the abdomen. Pause. 9. Place the left hand on top of the right. Pause. 10. Now you will repeat the motions in reverse order. Swing the left forearm out until the hand is again above the knee. The hand and wrist should stay in a straight line with the arm. Pause. 11. Lower the hand straight down, stopping about an inch from the knee. The hand is still perpendicular. Pause. 12. Continue moving the hand down until the side of the little finger touches the knee. Pause. 13. Rotate the left hand medially until the palm is resting on the knee. Pause. 14. Repeat steps 8-13 with the right hand. You may label the movements with the following mental notes: for steps 2-5 and 6-9: turning, raising, moving, touching. For steps 10-13, label: moving, lowering, touching, turning. Practice this exercise for five minutes or up to one hour. Exercise 5: Sitting-Touching This exercise has two objects. The first is the sitting posture itself as described earlier. For the second, 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 mind; i.e., to bring your awareness to focus on that point, momentarily. Adopt one of the sitting postures. As described above, observe sitting for one moment, focusing on the hands in the lap. In the next moment, move your mind to the touch point and observe the contact. The mind will "jump" from the sitting posture to the touch-point. Keep alternating between them, noting, "sitting, touching, sitting, touching," and so on. Focus on each object for about two or three seconds. Practice this exercise for thirty minutes or up to one hour. During a retreat, observe the touch point on the right side of the body for one session, the left side the next, alternating sides throughout the day. In your regular daily practice 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 meditations you can begin to combine them, as in this exercise. Like a juggler adding another ball, we add a third object to give mindfulness more "work." Adopt one of the sitting postures. Observe one rising and one falling motion. Then, before breathing in again, focus on the sitting posture for one moment, taking a mental "snapshot" of the pose. The duration of the three moments should be roughly equal. Note that sitting is observed in between falling and rising, so do not breathe while observing sitting. At first it might be necessary to control your breath in order to fit the sitting object between falling and rising. But with practice there will be a natural space long enough to observe the posture. Understand that you should observe these three objects alternately, one at a time. Use the mental notes, "rising," "falling," "sitting." 
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Exercise 1: Rising and Falling
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Exercise 7: Rising-Falling-Sitting-Touching Once you feel comfortable with exercise 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. Before the next inhale, observe sitting for one moment; then focus on the touch point at the buttocks.
You have a total of four moments: 
Exercise 8: The Lying Down Posture During a meditation retreat, when devoting the whole day to vipassana, it's important to practice in all four postures: sitting, walking, standing, and lying down. Not that one spends equal time in all poses. Typically, sitting and walking are practiced from thirty to sixty minutes each, standing and lying down, from five to fifteen. Only an advanced meditator can practice lying down for long periods without becoming sleepy or losing mindfulness, which are dangers for beginners. And although standing can be practiced longer, it's often too uncomfortable for the novice. In the beginning, therefore, do not exceed the fifteen-minute maximum for lying down. Change into the reclining pose slowly and mindfully, following the step-by-step technique of pausing between movements. As you change from standing to lying down, note each small action: observe the sensation of contact as you bend each knee to the floor and lower the torso. Move the legs one at a time, placing one on top of the other. Note the contact there, too. Lie on your side, with the lower arm extended under your head or in front of the chest, the upper arm resting against the side of your body. (You may place a pillow under your head). Once in position, observe the posture or shape of lying down, taking repeated mental snapshots, as with sitting. As you do so, note "lying." Ignore the rising-falling motions. Alternatively, instead of the posture itself, you may observe rising-falling (but do not watch both). You may also practice the hand motions exercise while lying on your back. 
Exercise 9: The Standing Posture As with sitting and lying down, the object here is the posture itself. You might want to practice this pose for five, ten or fifteen minutes before walking meditation. Stand straight with the arms held in front of the body, one hand clasping the wrist of the other; or let your arms hang at your sides. The eyes may be open, but don't use them to see. As with sitting, you may focus attention on one point, such as the soles of your feet. Now take a mental "snapshot" of your posture, noting "standing." Ignore the rising-falling motions. Just keep observing the shape of rupa over and over, being aware of knowing the posture. 
Emotions It is natural that intense emotion may sometimes arise during meditation. It's no cause for alarm. Emotions are objects too, objects of the fourth foundation of mindfulness. As objects of the mind, they have no more nor less importance than motion or posture. They are, however, more challenging to observe. When an unpleasant emotion such as anger arises, don't get upset or try to suppress it. Nor should you try to look for a "better" object. The emotion is the truth of what is happening in the present, so it must be noted. Have the attitude, "Good. Here is another object for mindfulness to observe." Just stop and observe any emotion mindfully, no matter what it's called: fear, depression, elation, anger, anxiety. Emotions have no power to control us when we don't get caught up in them. Watch them impartially, as reflections on water, and they'll disappear on their own. Just as reflected trees cannot disturb a lake, neither can emotions disturb the mind as long as we don't get involved with them. The key is not to identify an emotion as your self; for the fear or anger is not you, it's just an impersonal phenomenon, a kind of mental weather that arises and passes away according to conditions. Make it into an object of observation. Mentally "pull back" from the emotion, then turn your awareness around and observe it. Place it under the lens of mindfulness, as if you were a scientist examining bacteria. In truth the emotion is no more your self than this. When in the grip of negative emotions, we tend to believe that they'll never end. But in training the mind to observe them head-on we come to see their impermanence, to realize that even strong depression is not a big deal, since it can last only a moment before passing away. True, it might come back; but even so it passes away again, instantly. But sometimes painful emotion so overwhelms a beginner that he or she cannot practice effectively. In that case, one of the following techniques may help: 1. Press the fist against the center of the chest (or around the heart area) and repeat "knowing, knowing, knowing," being aware of the sensation of pressure from the hand. Keep this up until the emotion subsides. 2. Switch to a concentration technique until you're able to resume vipassana. For example, you might repeat the word "Buddho," or another mantra. Most painful emotions spring from memory - hence the value of staying in the present moment. When, for instance, grief arises during meditation, it's a good bet that it isn't triggered by an actual event in the present, since one is just sitting quietly, observing rising-falling. It's not as if a loved one were yelling hateful words at that moment, or falling ill before one's eyes. When recalling a painful memory - whether of a broken heart, the loss of home, health, career, or loved one - the painful event that triggered the feeling is no longer occurring in the present. Although the event is over we still cling to it in the mind, generating fresh distress. Or perhaps we worry about the future, dreading the loss of youth and health that hasn't yet occurred. But none of these imaginings is real in that none is actually happening while we're thinking of it. If it happened in the past, it no longer exists now. What might happen in the future does not exist now, either. We only go there in the mind. But why should we let the mind drag us into suffering? Suffering about past or future events can only spring up when we cease to stay in the absolute present. So don't fast-forward or rewind. Sleepiness Sleepiness may bother you more during intensive retreats than in your daily practice. Nevertheless, it may be a frequent hindrance for beginners. As with everything, sleepiness should be observed when it arises. Mentally note it as "sleepiness." If it does not disperse after a few minutes of noting you can try some skillful antidotes: open the eyes; walk instead of sit; turn up the lights, or splash your face with cold water. Cooling the room may also help. An excess of concentration can cause sleepiness. Be careful to follow the techniques correctly so that mindfulness and concentration stay balanced. |
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Getting Started
Exercise 1: Rising and Falling
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Suggested Schedule for the First Three Months Vipassana needs to be practiced daily in order to get results. The following schedule is a guideline only. Feel free to adjust it to your own situation. At first, the sitting-touching exercise may seem less clear than rising-falling. Don't combine the two exercises (as in weeks eleven and twelve) until they are equally clear. Likewise, do not move on to the next walking step until the previous one is easy and you're able to observe the movements clearly. Then practice the new step until it's as clear as the previous one. First Month
Weeks one and two: Second Month
Week five: In any of the sitting poses, Third Month
Week nine: A Note on Notes At first you might want to label objects with mental notes, as described throughout this essay. But you should drop the labels as soon as the mind can stay on the object without them. In fact, they'll disappear on their own when no longer useful. Mindfulness always needs a support. When using mental notes (which is, technically, a mixed concentration and insight practice), momentary concentration supports mindfulness. But when we're able to abandon the labels and just know the object, then clear comprehension becomes the support. That is a pure mindfulness practice. Still, you may want to revert to the labels at times, especially when you sense that concentration is flagging. Don't be afraid to experiment. Compare both procedures: use the mental notes, then drop them for awhile. What is the difference? What does each exercise feel like? Are you able to stay with the object equally well? The Precepts Those who would reach the end of suffering, the Buddha said, must develop themselves in three areas: morality, concentration, and wisdom. The latter two are addressed by meditation practice. But these in turn rest on the foundation of morality. Without a modicum of restraint in one's actions, the mind will be too troubled to meditate effectively. By adhering to a code of wholesome behavior, however, one's practice will advance smoothly. Morality, called "sila" in Pali, is addressed by the precepts. The five precepts are guidelines for daily life. Note that the fifth precept is to abstain from alcoholic drinks. That doesn't mean, however, that you can't practice vipassana unless you give up drinking. You might begin by taking the first four precepts and add the last one when you're ready. The Five Precepts
1. Panatipata veramani sikkhapadam samadiyami. |
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During an intensive meditation retreat you should maintain mindfulness twenty-four-hours per day, except when sleeping. Do everything slowly. Maintain as much awareness as possible during every activity: walking to the hall, using the bathroom, making the bed, getting dressed, opening a door, brushing your teeth, drinking water, and so on. If you don't keep up that continuity you'll just be starting from zero again and again. We gave the example about generating fire with two sticks: if you rub the sticks for ten minutes, take a break, then start over, you'll never see a spark. Vipassana practice is the same way. That principle extends to mealtimes. Mindful eating is no less important than sitting meditation, because insight-knowledge can arise at any time. You should value the opportunity of mealtimes because you can see desire very clearly when looking at the food or tasting it. Indeed, desire is often more clear with these objects than with rising-falling, thinking, and so on. Some preliminary instructions: walk to the table slowly and mindfully. Note any tendency to hurry, induced by desire for food. If you are carrying a plate, place 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; note the feeling of contact. Pause. Pull the chair out. Pause. Move your hand back to your body and clasp it to the other hand again. Pause. Note "intending to sit," then sit down slowly. Pause. Scoot your chair toward the table if need be. Adjust yourself until comfortable. During a retreat it's customary to pay respect before the meal, expressing gratitude for the food. (See "Paying Respect to the Teachings.") You may say something like this: "May this food give me energy to continue noting objects from moment-to-moment, until I reach nibbana. 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, placing your palms on your knees. Except for paying respect, meals are conducted in silence during a retreat. Instructions for Mindful Eating 1. Look at the food, noting "seeing." 2. Notice whether or not you're hungry. 3. Note "intending to move." 4. Turn your right or left hand laterally until it's resting on edge, perpendicular to the knee. Pause. 5. Raise your hand straight up until it's more or less at table-height. Pause. 6. Move your hand forward toward the fork or spoon. Pause. 7. Grasp the fork, being aware of the sensation of touch as you do so. Pause. 8. Lift the fork. Pause. 9. Move the fork toward the food. Pause. 10. Place a bite of food on the fork. Pause. 11. Slowly raise the fork to your mouth. Pause. 12. Touch the fork to your lips. Pause. 13. Open your mouth. Pause. 14. Put the food in your mouth. Notice the feel of your lips touching the fork, and the contact or temperature of the food on the tongue. Don't let yourself chew yet. Pause. 15. Lower your hand slowly. Pause. 16. Place the fork on your plate. Pause. 17. Return your hand to the knee. (You still haven't begun to chew.) 18. Chew the food, focusing on the movement of the jaw or tongue. There are many objects to choose from now. Taste will appear. If the taste is strong you should focus on it. Mentally try to isolate the flavor from the tactile mass of the food, the movement of your mouth, and any desire that arises. Taste is its own object, separate from all these things. But if the flavor is bland, continue focusing on the movement of the jaw or tongue. Note "moving," "taste," "desire," "touch," etc., depending on which object you're observing. 19. As you swallow, note "swallowing." 20. Be aware that your mouth is now empty. 21. Notice whether or not you feel full. 22. Note the intention to take another bite. 23. Repeat steps 1-22. (Although mental notes were not given for all the steps, you may wish to add them, labeling "moving" for steps 3-5, and so on.) If you need both hands to cut something, focus attention on one hand only. Apply the same step-by-step procedure to drinking: observe the intention first; extend your hand; grasp the cup; move it toward you; take a sip; and finally bring the cup back to the table, pausing between each action. When mindfulness is strong you may not recognize or know the name of what you are eating. Instead of green beans or rice on the plate, you may see only color. Rather than tofu or cheese, you may taste only an unnamed burst of sensation. This experience is difficult to describe, but you'll understand it when it happens. Sharing Merit and Loving-Kindness At the end of an intensive retreat it is customary to share "merit" and loving-kindness (metta) with all beings so that everyone may benefit from your meditation. You may do this after your regular morning or evening practice, too. Say whatever words seem suitable to you, such as: "May I share the benefit of my vipassana practice with all beings, so that they may be free of mental and physical suffering. May all beings be well and happy." Or, with your hands in the "respect" position, you may repeat the traditional Pali sequence, given below. Sharing Loving-kindness (metta) Sabbe satta (sah BAY sah TAH) Avera hontu (AH ver ah hone too) Sabbe satta (sah BAY sah TAH) Abayapajjha hontu (ah bai YAH pah jah hone too) Sabbe satta (sah BAY sah TAH) Anigha hontu (ah nee gah hone too) Sukhi attanam (sook ee ah tah nang) Pariharantu (par ee har ohn too) Translation: May all beings living in the ten corners of samsara, undergoing the suffering of birth, aging, sickness and death, be happy and free from hatred and anxiety. May they be happy and free from all physical and mental suffering. Idham no (ee dam no) Natinam (nah tee nam) Hontu (hone too) Sukhita (sook ee tah) Hontu yatayo (hone too yah tai yo) Translation: I share this merit with my family. May they be well and happy. Idam me (ee dam may) Punna bhagam (puhn yah bah gahm) Sabbha (sah bah) Sattanam (sah tah nam) Demi (day mee) Translation: I share this merit with all beings. May all be well and happy. Idam me (ee dam may) Vipassana (vih pah sah nuh) Kusalam (koo sah lam) Asava (ah sah vah) Khayavaham (kai yah vuh hum) Hotu (Ho too) Translation: May the merit from my practice of vipassana lead to the end of greed, hatred and delusion. 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). 
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