Mahasi Vipassana Meditation Course
Part One
Basic Practice
Preparatory Stage
If you sincerely desire to develop contemplation and attain insight in this your present life, you must give up worldly thoughts and actions during training. This course of action is for the purification of conduct, the essential preliminary step towards the proper development of contemplation. You must also observe the rules to discipline for they are important in gaining insight. For lay folk, these rules comprise the eight precepts which Buddhist devotees observe on holidays (uposatha) and during periods of meditation. An additional rule is not to speak noble ones who have attained states of sanctity. If you have done so, then personally apologize to him or her or make the apology through your meditation instructor. If in the past you have spoken contemptuously to noble one who is presently unavailable or deceased, confess this offense to your meditation instructor or introspectively to yourself.
The old masters of Buddhist tradition suggest that you entrust yourself to the enlightened one, the Buddha, during training period, for you may be alarmed if it happens that your own state of mind produces unwholesome or frightening visions during contemplation. Also place yourself under the guidance of your meditation instructor, for then, he can talk to you frankly about your work in contemplation and give you the guidance he thinks necessary. These are the advantages of placing trust in the enlightened one, the Buddha, and practicing under the guidance of your instructor. The aim of this practice and its greatest benefit is release from greed, hatred and delusion, which are the roots of all evil and suffering. This intensive course in insight training can lead you to such release. So work ardently with this end in view so that your training will be successfully completed. This kind of training in contemplation, based on the foundations of mindfulness (satipatthana), had been taken by successive Buddhas and noble ones who attained release. You are to be congratulated on having the opportunity to take the same kind of training they had under gone.
It is also important for you to begin your training with a brief contemplation on the “four protections” which the enlightened one, the Buddha, offers you for reflection. It is helpful for your psychological welfare at this stage to reflect on them. The subjects of these four protective reflections are the Buddha himself, loving-kindness, the loathsome aspects of the body, and death.
First, devote yourself to the Buddha by sincerely appreciation his nine chief qualities in this way:
Truly, the Buddha is holy, fully enlightened, and perfect in knowledge and conduct, welfare, world-knower, the incomparable leader of men to be tamed, teacher of gods and mankind, and the awakened and exalted one.
Second, reflect upon all sentient beings as the receivers of your loving-kindness, be fortified by your thoughts of living-kindness and identify yourself with all sentient beings without distinction, thus:
May I be free from enmity, disease and grief.. as I am, so also may my parents, preceptors, teacher, intimate, indifferent and inimical beings be free from enmity, disease and grief. May they be released from suffering?
Third, reflect upon the repulsive nature of the body to assist you in diminishing the unwholesome attachment that so many people have for the body. Dwell upon some of its impurities, such as stomach, intestines, phlegm, pus, blood. Ponder these impurities so that the absurd fondness of the body may be eliminated.
The fourth protection for your psychological benefit is to reflect on the phenomenon of ever-approaching death. Buddhist teachings stress that life is uncertain, but death is certain, life is precarious, but death is sure. Life has death as its goal. There is birth disease, suffering, old age, and eventual death. These are all aspects of the process of existence.
To begin training, take the sitting posture with legs crossed. You might feel more comfortable if the legs are not interlocked but evenly placed on the ground, without pressing on against the other. If you find that sitting on the floor interferes with contemplation, then obtain a more comfortable way of sitting. Now proceed with each exercise in contemplation as described.
Try to keep your mind (but not your eyes) on the abdomen. You will thereby come to know the movements of rising and falling of this organ. If these movements are not clear to in the beginning, then place both hands on the abdomen to feel these rising and falling movements. After a short time the upward movement of inhalation and the downward movement of exhalation will become clear. Then make a mental note, rising for the upward movement, falling for the downward movement. You’re mental note of each movement must be made while it occurs. From this exercise you learn the actual manner of the upward and downward movements of the abdomen. You are not concerned with the form of the abdomen. What you actually perceive is the bodily sensation of pressure caused by the heaving movement of the abdomen. So do not dwell on the form of the abdomen but proceed with the exercise. For the beginner it is a very effective method of developing the faculties of attention, concentration of mind and insight in contemplation. As practice increases, the manner of movement will be clearer. The ability to know each successive occurrence of the mental and physical processes at each of the six sense organs is acquired only when insight contemplation is fully developed. Since you are a beginner whose attentiveness and power of concentration are still weak, you may find it difficult to keep the mind on each successive rising movement and falling movement as it occurs. In view of this difficulty, you may be inclined to think: “I just don’t know how to keep my mind on each of these movements.” Then simply remember that this is a learning process. The rising and falling movements of the abdomen are always present, and therefore there is no need to look for them. Actually it is easy for a beginner to keep his or her mind on these two simple movements. Continue with this exercise in full awareness of the abdomen’s rising and falling movements. Never verbally repeat the words rising, falling, and do not think of rising and falling as words. Be aware only of the actual process of the rising and falling movement of the abdomen. Avoid deep or rapid breathing for the purpose of making the abdominal movements more distinct, because this procedure causes fatigue that interferes with the practice. Just be totally aware of the movements of rising and falling as they occur in the course of normal breathing.
Basic exercise II
While occupied with the exercise of observing each of the abdominal movements, other mental activities may occur between the noting of each rising and falling. Thoughts or other mental functions, such as intentions, ideas, imaginings, are likely to occur between each mental note of rising and falling. They cannot be disregarded. A mental note must be made of each as it occurs.
If you imagine something, you must know that you have done so and make a mental note imagining. If you simply think of something, mentally note thinking. If you reflect, reflecting. If you intend to do something, intending. When the mind wanders from the object of meditation which is the rising and falling of the abdomen, mentally note wandering. Should you imagine you are going to a certain place, mentally note going? When you arrive, arriving. When in your thoughts, you meet a person, note meeting. Should you speak to him or her, speaking? If you imaginatively argue with that person, arguing? If you envision and imagine a light or color, be sure note seeing. A mental vision must be noted on each occurrence of its appearance until it passes away. After its disappearance, continue with the basic exercise I by knowing, by being fully aware of each movement of the rising and falling abdomen. Proceed carefully, without slackening. If you intend to swallow saliva while thus engaged, make a mental note intending. While in the act of swallowing, swallowing. If you intend to spit, spitting. Then return to the exercise of rising and falling. Suppose you intend to bend the neck, intending. In the act of bending, bending. When you intend to straighten the neck, intending. In the act of straightening the neck, straightening. The neck movements of bending and straightening must be done slowly. After mentally making a note of each of these actions, proceed in full awareness with noticing the movements of the rising and falling abdomen.
Basic exercise III
Since you must continue contemplating for a long time while in one position, that of sitting or lying down. You are likely to experience an intense feeling of fatigue, stiffness in the body or in the arms and legs. Should this happen, simply keep the knowing mind on that part of the body where such feeling occurs and carry on the contemplation, noting tired or stiff. Do this naturally, that is, neither too fast nor too slow. These feelings gradually become fainter and finally cease altogether. Should one of these feelings become more intense until the bodily fatigue or stiffness of joints is unbearable, then change your position. However, do not forget to make a mental note of intending, before you proceed to change position. Each detailed movement must be contemplated in its respective order.
If you intend to lift the hand or leg, make a mental note, intending. In the act of lifting the hand or leg, lifting. Stretching either the hand or leg, stretching. When you bend, bending. When putting down, putting. Should either the hand or leg touch, touching. Perform all these actions in a slow deliberate manner. As soon as you are settled in the new position, continue with the contemplation of the abdominal movements. If you become uncomfortably warm in the new position resume contemplation in another position keeping to the procedure as described in this paragraph.
Should an itching sensation be felt in any part of the body, keep the mind on that part and make a mental note, itching. Do this in a regulated manner, neither too fast nor too slow. When the itching sensation disappears in the course of full awareness, continue with the exercise of noticing the rising and falling of the abdomen. Should the itching continue and become too strong and you intend to rub the itching part, be sure to make a mental note, intending. Slowly lift the hand, simultaneously noting the action of lifting, and touching when the hand touches the part that itches. Rub slowly in complete awareness of rubbing. When the itching sensation has disappeared and you intend to discontinue the rubbing, be mindful by making the usual mental note of intending. Slowly withdraw the hand, concurrently making a mental not of the action, withdrawing. When the hand rests in its usual place touching the leg, touching. Then again devote your time to observing the abdominal movements.
If there is pain or discomfort, keep the knowing mind on that part of the body where the sensation arises. Make a mental mote of the specific sensation as it occurs. Such as painful, aching, pressing, piercing, tired, giddy. It must be stressed that the mental note must not be forced not delayed but made in a calm and natural manner. The pain may eventually cease or increase. Do not be alarmed if it increases. Firmly continue the contemplation. If you do so, you will find that the pain will almost always cease. But if, after a time, the pain has increased and becomes almost unbearable, you must ignore the pain and continue with the contemplation of rising and falling.
As you progress in mindfulness you may experience sensations of intense pain: stifling or choking sensations, such as pain from the slash of a knife, the thrust of a sharp-pointed instrument, unpleasant sensations of being pricked by sharp needles, or small insects crawling over the body. You might experience sensations of itching, biting, intense cold. As soon as you discontinue the contemplation you may also feel that these painful sensations cease. When you resume contemplation you will have them again as soon as you gain in mindfulness. These painful sensations are not to be considered as something serious. They are not manifestations of disease but are common factors always present in the body and are usually obscured when the mind is normally occupied with more conspicuous objects. When the mental faculties become keener you are more aware of these sensations. With the continued development of contemplation the time will arrive when you can overcome them and they cease altogether. If you continue contemplation, firm in purpose, you will not come to any harm. Should you lose courage, become irresolute in contemplation and discontinue for a time, you may encounter these unpleasant sensations again and again as your contemplation proceeds. If you continue with determination you will most likely overcome these painful sensations and may never again experience them in the course of contemplation.
Should you intend to sway the body, then knowingly note intending. While in the act of swaying, swaying. When contemplating you may occasionally discover the body swaying back and forth. Do not be alarmed; neither be pleased nor wish to continue to sway. The swaying will cease if you keep the knowing mind on the action of swaying and continue to note swaying until the action ceases. If swaying increases in spite of your making a mental note of it, then lean against a wall or post or lie down for a while. Thereafter proceed with contemplation. Follow the same procedure if you find yourself shaking or trembling. When contemplation is developed you may sometimes feel a thrill or chill pass through the back or the entire body. This is a symptom of the feeling of intense interest, enthusiasm or rapture. It occurs naturally in the course of good contemplation. When your mind is fixed in contemplation you may be startled at the slightest sound. This takes place because you feel more intensely the effect of sensorial impression while in the state of good concentration.
If you are thirsty while contemplating, notice the feeling, thirsty. When you intend to stand, intending. Then make a mental note of each movement in preparation for standing. Keep the mind intently on the act of standing up, and mentally note, standing. When you look forward after standing up straight, note looking, seeing. Should you intend to walk forward, intending. When you begin to step forward, mentally note each step as walking, walking or left, right. It is important for you to be aware of every moment in each step from beginning to end when you walk. Adhere to the same procedure when strolling or when taking a walking exercise. Try to make a mental note of each step in two sections as follows: lifting, putting; lifting, putting. When you have obtained sufficient practice in this manner of walking, then try to make a mental note of each step in three sections: lifting, pushing, putting; or up forward, down.
When you look at the water faucet, or water pot, on arriving at the place where you are to take a drink, be sure to make a mental note looking, seeing.
When you stop walking, stopping.
When you stretch the hand, stretching.
When the hand touches the cup, touching.
When the hand takes the cup, taking.
When the hand dips the cup into the water, dipping.
When the hand brings the cup to the lips, touching.
When the cup touches the lips, cold.
When you swallow, swallowing.
When returning the cup, returning.
Withdrawing the hand, withdrawing.
When you bring down your hand, bringing.
When the hand touches the side of the body, touching.
If you intend to turn back, intending.
When you turn around, turning.
When you walk forward, walking.
On arriving at the place where you intend to stop, intending.
When you stop, stopping.
If you remain standing for some time continue the contemplation of rising and falling. When you go forward to sit down, walking. On arriving at the place where you will sit, arriving. When you turn to sit, turning. While in the act of sitting, sitting. Sit down slowly, and keep the mind on the downward movement of the body. You must notice every movement in bringing hands and legs into position. Then resume the prescribed exercise f contemplation the abdominal movements.
Should you intend to lie down, intending. Then proceed with the contemplation of every movement in the course of lying down: lifting, stretching, leaving, touching, lying. Then make as the object of contemplation every movement in bringing hands, legs, and body into position. Perform these actions slowly. Thereafter continue with rising and falling. Should pain, fatigue, itching, or any other sensation be felt, be sure to notice each of these sensations. Notice all feelings, thoughts, ideas, considerations, reflections, all movements of hands, legs, arms and body. If there is nothing in particular to note, put the mind on rising and falling of the abdomen. Make a mental note of drowsy, when drowsy, and sleepy, when sleepy. After you have gained sufficient concentration in contemplating you will be able to overcome drowsiness and sleepiness and feel refreshed as a result. Take up again the usual contemplation of the basic object. Suppose you are unable to overcome a drowsy feeling; you must then continue to contemplate until you fall asleep.
The state of sleep is the continuity of sub consciousness. It is similar to the first state of rebirth consciousness and the last state of consciousness at the moment of death. This state of consciousness is feeble and therefore unable to be aware of an object. When you are awake the continuity of sub consciousness occurs regularly between moments of seeing, hearing, tasting, smelling, touching, and thinking. Because these occurrences are of brief duration they are usually not clear and therefore not noticeable. Continuity of sub consciousness remains during sleep- a fact which becomes obvious when you wake up; for it is in the state of wakefulness that thoughts and dense objects become distinct.
Contemplation should start at the moment you wake up since you are a beginner, it may not yet be possible for you to start contemplation at the very first moment of wakefulness. But you should start with it from the moment when you remember that you are to contemplate. For example, if on awakening you reflect on something, you should become aware of that fact and begin your contemplation by a mental note, reflection. Then proceed with the contemplation of rising and falling. When getting up from the bed, mindfulness should be directed to every detail of the body’s activity. Each movement of the hands, legs and rump must be performed in complete awareness. Are you thinking of the time of the day when awakening? If so, note thinking. Do you intend to get out of bed? If so, note intending. If you prepare to move the body into position for rising, not preparing. As you slowly rise, rising. When you are in the sitting position, sitting. Should you remain sitting for many length of time, revert to contemplation the abdominal movements of rising and falling.
Perform the acts of washing the face or taking a bath in their order and in complete awareness of every detailed movement; for instance, looking, seeing, stretching, holding touching, feeling cold, rubbing. In the acts of dressing, making the bed, opening the closing doors and windows, handling objects, be occupied with every detail of these actions in their order.
You must attend to the contemplation of every detail in the action of eating:
When you look at the food, looking, seeing.
When you arrange the food, arranging.
When you bring the food to mouth, bringing.
When you bend the neck forward, bending.
When the food touches the mouth, touching.
When placing the food in the mouth, placing.
When the mouth closes, closing.
When withdrawing the hand, withdrawing.
Should the hand touch the plate, touching.
When straightening the neck, straightening.
When you are aware of the taste, knowing.
When swallowing the food, swallowing.
While swallowing, should the food be felt touching the sides of the gullet, touching.
Perform contemplation in this manner each time you partake of a morsel of food until you finish the meal. In the beginning of the practice there will be many omissions. Never mind. Do not waver in your effort. You will make fewer omissions if you persist in your practice. When you reach an advanced stage of the practice, you will also be able to notice more details than those mentioned here.
Advancement in Contemplation
After having practiced for a day and night you may find your contemplation considerably improved and that you are able to prolong the basic exercise of noticing the abdominal rising and falling. At this time you will notice that there is generally a break between the movements of rising and falling. If you are in the sitting posture fill in this pause with mental note on the act of sitting, in this way: rising, falling, sitting. When you make a mental note of sitting, keep your mind on the erect position of the upper body. When you are lying down you should proceed with full awareness as follows: rising, falling, lying. If you find this easy, continue with noticing these three sections. Should you notice that a pause occurs at the end of the rising as well as the falling movement, then continue in this manner: rising, sitting, falling, sitting. Or when lying down: rising, lying, falling, lying. Suppose you no longer find it easy to make a mental note of three or four objects in the above manner. Then revert to the initial procedure of noting only the two sections, rising and falling.
While engaged in the regular practice of contemplating bodily movements you need not to concerned with objects of seeing and hearing. As long as you are able to keep your mind on the abdominal movements of rising and falling it is assumed that the purpose of noticing the acts and objects of seeing and hearing is also served. However, you may intentionally look at an object, then simultaneously make a mental note, two or three times, seeing. Thereafter return to the awareness of the abdominal movements. Suppose some person comes into your view. Make a mental note of seeing, two or three times, and then resume attention to the rising and falling movements of the abdomen. Did you happen to hear the sound of a voice? Did you listen to it? If so make the mental note of hearing, listening, and having done so, revert to rising and falling. But suppose you heard loud sounds, such as the barking of dogs, loud talking or singing. If so, immediately make a two or three times, hearing. Then return to your basic exercise of attending to rising and falling. If you fail to note and dismiss such distinctive sights and sounds as they occur, you may inadvertently fall into reflections about them instead of proceeding with intense attention to rising and falling, which may then become less distinct and clear. It is by such weakened attention that mind-defiling passions breed and multiply. If such reflections do occur, make two or three times the mental note, reflecting, and again take up the contemplation of rising and falling. Should you forget to make a mental note of body, leg or arm movements, then mentally note forgetting, and resume your usual contemplation of the abdominal movements. You may feel at times that breathing is slow or that the rising and falling movements of the abdomen are not clearly perceived. When this happens, and you are in the sitting position, simply carry on the attention to sitting, touching; if you are lying down, lying, touching. While contemplating touching, your mind should not be kept on the same part of the body but on different parts successively. There are several places of touch and at least six or seven should be contemplated.
Basic Exercise IV
Up to this point you have devoted quite some time to the training course. You might being to feel lazy after deciding that you have made inadequate progress. By no means give up. Simply note the fact, lazy. Before you gain sufficient strength in attention, concentration and insight, you may doubt the correctness or usefulness of this method of training. In such a circumstance turn to contemplation of the thought, doubtful. Do you anticipate or wish for good results? If so, make such thoughts the subject of your contemplation, anticipating or wishing. Are you attempting to recall the manner in which this training was contemplation on recollection? Are there occasions when you examine the object of contemplation to determine whether it is mind or matter? If so, then be aware of examining. Do you regret that there is no improvement in your contemplation? If so then attend to that feeling of regret. Conversely, are you happy that your contemplation is improving? If you are, then contemplate the feeling of being happy. This is the way in which you make a mental note of every item of mental behavior as it occurs, and if there are on intervening thoughts or perceptions to note, you should revert to the contemplation of rising and falling. During a strict course of meditation, the time of practice is from the first moment you wake up until you fall asleep. To repeat, you must be constantly occupied either with the basic exercise or with mindful attention throughout the day and during the night hours when you are not asleep. There must be no relaxation. Upon reaching a certain stage of progress in contemplation you will not feel sleepy in spite of these prolonged hours of practice. On the contrary, you will be able to continue the contemplation day and night.
To be continue……..
THERAVADA M. BUDDHIST SOCIETY 