Wayfaring

A Manual for Insight Meditators

by

Bhikkhu Sobin S. Namto

Buddhist Publication Society Kandy, Sri Lanka

The Wheel Publication No. 266267

Copyright Kandy, Buddhist Publication Society, (1979, 19 !" BPS #nline $dition (%&&9" 'igital (ranscription Source) BPS* +irst published by ,at Buddha-arara. o/ 'en0er +irst $dition) BPS 1979 Second Printing) 19 ! +or /ree distribution* (his -ork .ay be republished, re/or.atted, reprinted and redistributed in any .ediu.* 1o-e0er, any such republication and redistribution is to be .ade a0ailable to the public on a /ree and unrestricted basis and translations and other deri0ati0e -orks are to be clearly .arked as such and the Buddhist Publication Society is to be ackno-ledged as the original publisher*

Contents
+ore-ord************************************************************************************************************************************************2 3ntroduction by 4chan Sobin***************************************************************************************************************2 Pro0isions +or the 5ourney*******************************************************************************************************************! Sights 4long (he ,ay**************************************************************************************************************************6 (he ,ay Clears**************************************************************************************************************************************9 (he (eacher******************************************************************************************************************************************11 (he Preparation***********************************************************************************************************************************11 (he 3nter0ie-***************************************************************************************************************************************11 3nter0ie- Section*********************************************************************************************************************************1% Se0enth 'ay**************************************************************************************************************************************1% $ighth 'ay****************************************************************************************************************************************1% 7inth 'ay*****************************************************************************************************************************************12 (enth 'ay*****************************************************************************************************************************************1! $le0enth 'ay************************************************************************************************************************************16 (-el/th 'ay**************************************************************************************************************************************17 (hirteenth 'ay*********************************************************************************************************************************1 +ourteenth 'ay********************************************************************************************************************************19 Biography o/ 4chan Sobin S* 7a.to*************************************************************************************************%%

ore!ord
(he instruction in this .anual is that gi0en by the 8enerable P*9* Sobin 7a.to, our teacher (achan", a Buddhist .onk and .editation teacher /ro. (hailand* Selected portions -ere chosen /ro. taped con0ersations -ith 4chan, recorded in an in/or.al at.osphere* 4n inter0iesection, slightly edited, is pro0ided /or the .editator as general guidance in the initial phases o/ .editation practice* (he instruction is in no sense de/initi0e, as each .editator:;s e<perience di//ers= ho-e0er, si.ilar proble.s .ani/est under di//erent guises* #ur /rustrations, an<ieties and con/licts appear to ha0e a co..on genesis) all spring /ro. the root>base o/ greed, hatred and con/usion* (he .aterial presented in this digest presu.es the reader:;s ac?uaintance -ith the techni?ues o/ 8ipassan@>3nsight 9editation and /unda.ental kno-ledge o/ the 'har.a* (he te<t is not highly polished= so.e repetition is ine0itable* But i/ a glint o/ the brilliance o/ the Cro-n 5e-el o/ the 'ha..aAthe -ay o/ .ind/ulnessAis re/lected -ithin the .ind o/ the reader, these -ritings -ill ha0e ser0ed their purpose* ,at Buddha-arara. o/ 'en0er ! &1 5ulian Street 'en0er, Colorado &%%1, B*S*4*

Introduction by Achan "obin

4s a no0ice, 3 care/ully studied the Buddhist teaching and diligently applied .ysel/ to the study o/ philosophy, scripture, history and language* 3 could e<plain the .ost abstruse points o/ Buddhist philosophy and speak on the /ield o/ Buddhist .editation* 9y .ind -as packed to o0er/lo-ing -ith /acts* #nly -hen 3 decided to put the books a-ay and actually entered .editation training .ysel/, did 3 begin to understand truly -hat 3 had studied and -hat 3 had been taught* 3 sincerely hope that each reader is encouraged to pursue the training -ith e0er>greater deter.ination, to search /or the truthAto disco0er the dhar.a not /ound in books* 9ay you all perse0ere on the path* A4chan Sobin

Pro#isions or the $ourney

(he arising o/ 3nsight>kno-ledge occurs spontaneously and intuiti0ely* (his realisation o/ truth di//ers, ho-e0er, /ro. kno-ledge born o/ /ocusing on pain/ul physical and .ental pheno.ena* (he 7oble (ruth o/ Su//ering is not restricted solely to negati0e conditions o/ body and .ind, nor to the readily obser0able /acts o/ birth, sickness, old age and death* (he su//ering, -hich the Buddha, repeatedly e.phasised, concerned the pro/ound truth o/ the lack o/ stability o/ all pheno.ena in the .ental and physical -orld * * * the pri.al insecurity* (he ackno-ledge.ent o/ this particular aspect o/ su//ering is the gate-ay to deeper le0els o/ 3nsight>kno-ledge* 4ll unliberated beings ha0e this original dis>ease, /or -e ha0e not penetrated /ully the pro/ound .agnitude and signi/icance o/ su//ering* (he root causes o/ pain Acra0ing and attach.entAha0e not been co.pletely e<posed* By entering training in 3nsight de0elop.ent, the .editator e<perientially disco0ers the 'har.a* (he truth beco.es a li0ing reality* (he great .aCority o/ Buddhists content the.sel0es -ith super/icial kno-ledge o/ the teachings, con0inced that spiritual e0olution is ?uite beyond their capacity* Let us not be so sceptical o/ our potential /or de0elop.entD 7eglecting to take ad0antage o/ our good /ortune to practise 3nsight 9editation is to ha0e -asted the /inest opportunity /or gro-th a//orded a hu.an being* (he Buddha>'har.a pulses -ith li/e* $0en the distance o/ %,E&& years has not obscured the -ay /or the earnest seeker* (he path is clearly .arked* ,hy delay any longerF 7o0ice .editators o/ten enter 8ipassan@ (3nsight" .editation practice -ith keen e<pectations o/ e<periencing bliss/ul or .ystical states o/ .ind= in /act, occasionally .editators seek training speci/ically to de0elop supernor.al po-ers* 3/ -e belie0e the purpose o/ training is gauged speci/ically to yield altered states o/ consciousness, -e seriously .isunderstand 3nsight 9editation training* (he purpose o/ training in 8ipassana is to know the .ind, in its actual condition, moment-to-moment* (raining is undertaken to establish the true po-er o/ the .ind* 3ts only purpose is the realisation o/ enlighten.ent* (he cal. and spiritual ease born o/ 3nsight is that kno-ledge gi0ing clear 0ision o/ the true nature o/ e<istence* ,e a-ake to see the illusory nature o/ the ego concept* (he .isery>.aking de/ile.ents o/ the .ind are /inally totally e<posed in the po-er/ul bea. o/ .ind/ulness* 4nd as -e gro- -atch/ul and alert, their ability to delude the .ind is gradually -eakened* (his is the coolness that ?uenches the burning * * * the unshakeable cal. born o/ seeing things as they are* 3t is the re/uge gi0ing protection a.idst the di//useness o/ the -orld* 3nsight training builds .ind/ul a-areness* 3t de0elops clarity o/ .ind that is strong and precise* 9editation is not our goal, but rather ser0es as the tool enabling the un/olding o/ 3nsight into the real nature o/ the -orld* 9editators are o/ten discouraged during the early stages o/ practice to disco0er they are e<periencing greater .ental and physical pain than e0er be/ore* Beco.ing disheartened and lacking proper guidance, .any abandon training, or continue G.editatingG in a haphaHard, unproducti0e .anner, -ith little or no discernible progress* (his un/ortunate situation .ay pre0ail /or so.e years* 4nd it is not unco..on to see serious .ental disorders result /ro. such .is.anaged practice* Mind development should be cultivated with emphasis on careful progression. 3nitial resistance to training the .ind is a nor.al occurrence, and -hen the rope o/ .ind/ulness is /inally applied, the struggle /or /reedo. is intense and searing* 4pplied too

tightly, strain is bound to result= applied too loosely, the .ind dri/ts a-ay* 3t is at this crucial stage that .editators -ho are e<periencing di//iculty should seek all possible .eans to seek proper guidance* 9editation training /ollo-s the sa.e principles go0erning the .astery o/ any skill* Step>by> step training assures steady, sure progress* (he per/ection o/ the .ind re?uires the ut.ost deter.ination and a .ost decidedly courageous attitude to pursue training through the ine0itable con/usion, the boredo. and restlessness, the physical disco./orts and the desire to escape the necessity o/ disciplining the .ind* (he desire to run a-ay is strong* But ho- can -e run, shackled as -e are by greed, hatred and delusionF (he -eight o/ the deluded, unkno-ing .ind is oppressi0e* ,e can drop that -eight and be /ree, now! Beginning .editation instruction is si.plicity itsel/) -hen bodily cal.ness is present, /ocus is naturally centred on the breath, an easily discernible obCect* (his .ain obCect o/ .ind/ulness (the breath" is te.porarily a0erted any ti.e there is a-areness o/ seeing, hearing, s.elling, tasting, touching or thinking* (he .ind is then brought back gently to the breathing* Lapses in attention are a nor.al occurrence in the early phases o/ practice* 4s concentration is stabilised and the .ind is cal.ed, .ind/ulness is naturally sharpened* (he .editator learns to obser0e the .ind obCecti0ely* 4ll /eeling>tones, desires, .e.ories, etc, are e<posed and scrutinisedAgently and non>Cudg.entally* ,e learn to look closely at -hat is actually present* 7e-co.ers to training o/ten /eel that .editation is Gnot going -ell*G Surrendering to depression and i.patience, they o/ten -ish to ter.inate practice* (he correct procedure to /ollo- is to .aintain the position o/ obser0er, si.ply ackno-ledging all /eelings -hich arise in consciousness in a cal., detached .anner* 7othing is suppressed* ,e should try to train cal.ly, patiently, sincerely * * * not yearning /or ?uick results* (raining should not be de/erred until so.e nebulous G/uture ti.e*G 7o certainty e<ists to guarantee that our .ental and physical capabilities -ill be su//icient to the task* (he Buddha had .any lay and ordained disciples -ho .ade the resolution to practise under the .ost trying circu.stances* #ccasionally the ocean o/ su//ering -as crossed at the cost o/ li/e itsel/* (hey /elt it -as the proper decision, pre/erable to continuing to li0e a .eaningless e<istenceAa li/e o/ desolation and e.ptiness* 3t is not di//icult to co.pose a .yriad assort.ent o/ rationalisations to Custi/y putting o// training to another day* So.eti.es, as -e approach the .o.ent o/ co..it.ent, hesitation causes us to retreat * * * /ear is a-akened, /or -e are approaching unkno-n territory and -e -onder i/ perhaps it isn:;t better to continue as -e are * * * -e .ight .iss so.ething* 4nd -hy, a/ter all, should -e e.bark on such di//icult trainingF 3..ersing oursel0es in the nor.al round is, a/ter all, so easy* Blti.ately, the great incenti0e /or training is our gro-ing sensiti0ity to su//ering and the 0acuous, insipid nature o/ li/e* 3t is not really a ?uestion o/ renunciation o/ the so>called pleasures o/ li/e, but rather o/ interest dying naturallyAthe allure.ents /ade and gro- di.* Bntil such ti.e as -e are stirred by our o-n unrest, the .ind -ill be uncertain, -a0ering and /ull o/ doubt* 3t is crucial that -e beco.e a-are o/ our internal dri0es and the i.pulse to re.ain in the -orld* (he .ost /atal o/ attach.ents can be the clinging to su//ering itsel/) the /ear o/ Gletting go,G the /ear o/ /reedo.* So -e go on clutching su//ering to our hearts* Perhaps that is the only thing -e ha0e, and -e are a/raid* (he ti.e .ay co.e -hen -e realise there is no need to su//er at all, no need to /ear the unkno-n*

#ne .ay speak o/ the spiritual Courney as leaping to the G#ther ShoreGAto 7ibb@na* Leaping here signi/ies dedicating the .ind to the task co.pletely, co..itting oursel0es -ith the so.e deter.ination as the /irst astronaut -ho Cu.ped /ro. the space capsule onto the .oon* ,hen the -o.an or .an reaches a-akening, deluded -ays o/ thinking are abandoned* (hough li/e continues rather nor.ally, the .ind is /ree and lu.inous* 3t is an i..utable condition, i.possible to /ully relate to othersAas is the astronaut:;s e<perience not -holly co..unicable to earth>bound people* No matter what our circumstances in life, each one of us can attempt this journey. (he birth o/ 3nsight is not 0ery /ar /ro. us, especially -hen culti0ation o/ the .ind is continuous and resolution is present* (here is a saying in (hailand that enlighten.ent is right under one:;s noseD So continue breathing .ind/ulnessD Clarity and radiance appear in the .inds o/ the Liberated #nes* (he unenlightened .ind is dark* ,orldly people do not ha0e a crystalline pure, un/ettered .ind* 3/ -e did, there -ould be no need to practise*

"ights Along The Way

Strange .ental pheno.ena appearing during training is a natural e0ent in the course o/ 3nsight practice* 'o not per.it i.agination to create t-o kinds o/ understanding* 4ttention gi0en to any 0ision or peculiar occurrence only ser0es to ha.per progress* ,atch closely and see -hat is happening* Be the good audience o/ the dra.a, but re.ain unattached to the passing sho-* 9ind/ulness -ill be under.ined i/ interest or curiosity is aroused* StudentsAuse your intelligenceD 4ttention .ust protect the .ind at all ti.es* (he unguarded .ind per.its any -eakness to easily gain control* 'o not -aste ti.e* 3/ there is con/usion regarding practice or /ears -hich cannot be resol0ed by you, consult your instructor /or correcti0e action* (he student o/ .ental training should understand -ell the di//erences bet-een sa.adhi, or concentration>type .editation, and 3nsight .editation* (he .ind in higher stages o/ sa.adhi is te.porarily restrained -ith regard to the .ental hindrances* The highly tran uillised mind cannot gain wisdom. (he /lu< o/ pheno.ena cannot be obser0ed, /or consciousness is /i<ed* Certainly, no 3nsight de0elops -ithout concentration* 3n 8ipassana training, a su//icient le0el o/ .o.entary concentration is de0eloped to do the -ork o/ knowing the arising and passing a-ay o/ pheno.ena* 4 .editator .ay ha0e particular /ears o/ unco./ortable .e.ories hal/>buried in the shado-s o/ consciousness and suddenly, -ithout -arning, the di//iculty is encountered in practice* 4r.ed -ith courage and the attitude o/ not succu.bing in the /ace o/ an<iety, the .editator -ill be able to success/ully con/ront any obstruction* !ocus mindfulness on any disturbing mental state. Be cal., strong and patient* 3/ /ear is per.itted to hold s-ay o0er the .editator:;s practice, it -ill gain in strength and return repeatedly to test the endurance o/ the .editator* ,hen the obstacle has been /aced and the -ay cleared, training can be resu.ed* 3ndeed, the 'ha..a protects those -ho practise it* ,hen one truly understands the urgency to culti0ate the .ind, the student realises that training continues e0ery-here* (o Gbreak trainingG or Greturn to trainingG does not arise in the .ind o/ the .editator -ho /ully co.prehends the i.plications o/ .ind>de0elop.ent* 9editators are o/ten con/used regarding practice, and actually belie0e that .editation only occurs -hen seated cross>legged -ith eyes closedD ,hene0er the eyes see a /or., ears hear a 6

sound, nose senses a s.ell, tongue e<periences a taste, body kno-s touch, or the .ind recognises an idea, one is a-are o/ it* That is meditation* ,e try to re.ain a-ake, at all ti.es* 3/ -e do not grasp at anything or ha0e attach.ent, then there is no su//ering* (he .astery o/ the .ind increases -ith de0oted practice* ,e should ask oursel0es si.ple ?uestions and test our understanding daily* 'o -e /eel di//erently about li/eF 4re -e a-are o/ .ental de/ile.ent -hen they ariseF 1o- soon are -e able to re.o0e the nourish.ent>gi0ing support to these peace>robbing .ental stainsF ,hen understanding .atures, e0erything -e do in li/e -ill be .eaning/ul* ,hen -e do any kind o/ -ork -ith attention and clarity, ignorance and de/ile.ents cannot enter the guarded .ind* 4/ter -e ha0e trained in .editation /or so.e ti.e, i/ there is no i.pro0e.ent in our daily li/e -e .ay be certain that a particular understanding is lacking* 'o -e kno- ho- to recti/y the situationF Bsually a .editator -ill realise so.e le0el o/ 3nsight a/ter continuous practise o/ 8ipassana training /or se0en days, se0en -eeks or se0en .onths* 3/ no higher kno-ledge has been realised during these periods, it -ill be reached during other stages o/ practice* 4 student -ho -ishes to ter.inate an intensi0e period o/ practice and resu.e training at a later ti.e -ill continue /ro. the le0el o/ de0elop.ent attained* (he a-akened condition o/ .ind does not ha0e to .ani/est at any particular .o.ent= in /act, i/ the goal o/ liberation is not attained -ithin this li/eti.e, one can proceed in the ne<t li/e* +ir. intention and high .oti0ation, ho-e0er, .ust be present to -alk the path* 4s .editation practice de0elops, the student -ill ha0e e<periences ne0er encountered in ordinary li/e* (he body -ill see. to disappear and no Gsel/G can be /ound to e<ist* 3ts Go-nerlessnessG beco.es clearer* (he physical body -ill be percei0ed solely as an accu.ulation o/ aggregates o/ /or., /eeling, perception, .ental /or.ations and consciousness, conditionally e<istent and e0er>disposed to su//ering* 9e.ories and all thoughts -ill be seen to appear and disappear in lightening>?uick /lashes* 4-akening is approaching -hen -e percei0e these truths /or oursel0es* #ur doubts -ill be co.pletely resol0ed* #ur ?uestions no longer pertain* 4 cal., unshakeable certainty is born* ,e si.ply know* 'uring periods o/ intensi0e retreat, it is di//icult /or the .editator to e0aluate progress during certain stages o/ practice* (he .aCor thrust o/ attention is directed to-ard keeping .ind/ulness on all acti0ities, .aking sel/>e0aluation practically i.possible* +eedback is an essential ele.ent in .editation training, and it is the duty o/ the teacher to be a-are o/ the increasing strength o/ a student:;s practice* 4/ter the trainee has been practising /or so.e ti.e, an appraisal should be .ade so the .editator can be a-are o/ the signi/icance o/ training* (his is especially necessary -hen the student /eels that .editation has not been going -ell* (he .editator .ay, in so.e instances, actually be progressing* 9editation training should not proceed blindly or unthinkingly* 3/ -e could /ocus precisely on the present .o.ent -hen /ollo-ing the .ind/ul -alking e<ercise, then the idea o/ G.yG leg -ould not arise* (here -ould be no G3G in0ol0e.ent and no Gpractice*G Si.ilarly, the eye -ould not be able to identi/y obCects co.ing into the area o/ perception* Sound, -hich .erely has the /unction o/ entering the eardru. and causing it to 0ibrate, -ould not be concretiHed as speech or .usic, etc* 3n /act, it is possible to /ocus on the split>second bet-een hearing sound and recognising it in the con0entional .anner*

Con0entional interpretation o/ sense data is necessary, o/ course, /or /unctioning in the .undane -orld* 3n 8ipassana training, ho-e0er, the .editator e<poses the reality behind all appearances* 3t is our usual -ay o/ interpreting sense perception -hich leads us astray, co.pounding the error by superi.posing negati0e and positi0e ?ualities on bare cogniti0e reception* (he $nlightened #nes can see so>called beauti/ul or ugly physical /or.s and 0ie- the. obCecti0ely, -ith e?uani.ity, i*e*, -ithout the discri.inating .ind gi0ing rise to attraction or repulsion* $0erything is seen as it really is) i.per.anent, possessing the potentiality o/ su//ering or dissatis/action, and o-nerless* (he .an or -o.an -ho truly co.prehends the nature o/ the -orld does not cling to appearances or conceptions* (he ordinary person and the person o/ 3nsight can re.ain in society but the latter truly kno-s the -orld as it is* (here is no possibility o/ deception, o/ ha0ing the .ind shi/t o//>centre* (his is the truth about our physical and .ental -orld* $ach .editator can 0eri/y it personally* Iapid progress can then be .ade to-ard a-akening* 4ny ti.e -hen -e can gather together all our .editati0e energies into one uni?ue, po-er/ul /orceAspeci/ically the concentrated po-er o/ the $ight/old PathAthe ground-ork has been prepared -hich has the strength, endurance and direction to enable the realisation o/ a higher le0el o/ 3nsight* 4/ter so.e skill has been ac?uired in training, .editators should be able to .ore easily detect the instant -hen .ind/ulness is -eakening* +ocus -ell on e0ery acti0ity and .ind/ulness -ill resu.e its strength* (he .editator .ay, in /act, be able to detect that de0eloped .ind/ulness carries a co./ortable, alert /eeling= -hen it decreases, a subtle sluggishness can be sensed* 3n all circu.stances, try to be a-are o/ the strength o/ .ind/ulness* 3n all stages o/ training, 3nsight can occur in the presence o/ so>called GgoodG or GbadG states o/ .ind* 3n 8ipassana practice, -e disco0er such negati0e or positi0e conditions are e ually unstableAboth states rise and /all a-ay* (he deeper the le0el o/ truth realised, the .ore pro/ound -ill be our understanding o/ li/e* 9editators .ay /ind detailed in/or.ation regarding the de0elop.ent o/ 3nsight in the section relating to the Stages o/ Puri/ication as presented in The "ath of "urification (#isuddhimagga", by Buddhaghosa* (raining -hich does not proceed through stages o/ 3nsight re.ains training in the -orldly sphere and -ill not lead to the end o/ su//ering and con/usion* #ne:;s practice .erely re.ains a practice* 4n erratic stop>and>start pattern o/ .editation practice delays progress* 7e0ertheless, students should be a-are o/ their Heal /or training and not proceed i/ /aith in the practice has -eakened* +urther progress in the de0elop.ent o/ 3nsight .editation can proceed only -hen con/idence, earnestness and po-er/ul .ind/ulness are e?ually .atched* (here is an initial stage o/ 3nsight -hich lea0es the .editator e<periencing a strange depression and restlessness* (his uneasiness is peculiar to the da-ning o/ 3nsight and has no parallel -ith -orldly .ental states o/ distress* 4 sense o/ a.aHe.ent appears, as though one has seen /or the /irst ti.e the i.per.anent, su//ering and i.personal nature o/ the -orld* (hese /acts o/ e<istence -ere kno-n be/ore, o/ course, but seen only -ith -orldly understandingA until no-*

4 loneliness suddenly descends* (here is nothing in the -orld in -hich -e can place our trust* 4 nauseating desolation, so.eti.es approaching oceanic proportions, .ay be acute /or a ti.e* 4nd one /eels isolated /ro. the rest o/ the -orld* (he .editator -ho is not a-are o/ the basis o/ these /eelings 0ery likely .ay de0elop pronounced /eelings o/ an<iety and agitation* Iebellion at this stage is a /re?uent response to this .elancholic condition* (he .editator .ay /eel training is useless and that it is pre/erable to lea0e practice rather than endure such trials* 'uring this crisis a teacher can direct attention to the source o/ this .ost stress/ul condition* (he student -ill understand that these /eelings appear as a phase in practice and the dis?uiet e.anates /ro. his o-n .ind* (he te.ptation to abandon practice -ill be put to rest and training can be resu.ed* ,hen /irst entering practice, trainees ha0e to contend -ith the hindrances o/ sensuous desire, ill>-ill, laHiness, restlessness and sceptical doubt* ,hen the student progresses beyond that point, e0en .ore subtle de/ile.ents appear to test the endurance o/ the .editator* (hese tests along the path are called 'e/ects or 'e/ile.ents o/ 3nsight* (here are ten 3.per/ections) e//ulgence o/ light, rapture, tran?uility, happiness, /aith, e<ertion or energy, .ind/ulness, kno-ledge, e?uani.ity, and grati/ication* $ach category can be /urther enlarged as to the particular 0ariety o/ 3.per/ection the .editator .ay e<perience* "lease understand they are not in themselves defilements, but may become the basis for subtle feelings of pride. 3n /act, .any .editators e<periencing one or the other .ay /eel they ha0e reached enlighten.entD So.e practitioners o/ 8ipassan@ .editation reach a plateau -here total peace and e.ptiness pre0ails and they think that 7ibb@na has been realiHed* (hey ask their teacher to release the. /ro. practice* #thers take great pride in belie0ing the.sel0es to be good .editators* 3t is e<tre.ely easy to grasp at any one o/ these stages* 3nability to progress /urther in practice is o/ten linked to attach.ent at this stage* 3t is the rare person indeed -ho can sel/>.onitor practice at this point* (he ine<perienced student -ill hardly realise that attach.ents are being /or.ed* #ur /eelings there/ore can cause us .any di//iculties* 3t is the .ind -hich is /ooling us, playing ga.es* (he .ind has been ensla0ed by de/ile.ents /or so long that it -ill not relin?uish its hold -ithout a death struggle* Continue your practice stead/astly* 4bo0e all, don:;t let your /eelings be your teachers*

The Way Clears

Correct practice o/ 8ipassan@ 9editation is the highest culti0ation o/ (he 7oble $ight/old Path* Correct practice o/ (he $ight/old Path .eans li0ing constantly -ith .ind/ulness* 9ind/ulness is our only protection /ro. delusion and su//ering in the -orld* #nly -hen realising the /irst stage o/ deli0erance can the precepts /or -holeso.e li0ing or .orality be /ir.ly established* Bntil that attain.ent, ordinary hu.an beings -ill e<perience /luctuations in obser0ing the re?uisites /or har.less li0ing* 4ccording to Buddhist tradition, the Strea.>,inner (Sot@panna" is one -ho has realised the /irst liberation* 1e or she has per/ected the +i0e Precepts o/ basic .orality -hich arise spontaneously and ne0er disappear* 7o necessity e<ists /or /or.ally taking the precepts* (he #nce>Ieturner (Sakad@g@.i" also has the +i0e Precepts -hich appear auto.atically* (he 7e0er> Ieturner (4n@g@.i" spontaneously obser0es the $ight Precepts at all ti.es* (hough they .ay li0e at ho.e, they ha0e truly gi0en up attach.ent to their /a.ilies* (he Buddhas and $nlightened Saints ha0e established natural .orality per.anently* 3t is true .orality o/ the purest kind, /or the 4-akened #nes al-ays ha0e .ind/ulness* (he speci/ic de0elop.ent o/

spontaneously>arising .orality /or li0ing in the -orld belongs e<clusi0ely to those 7oble Persons -ho ha0e entered the path to 7ibb@na* (he type o/ 0irtuous conduct or .orality .aintained during periods o/ .editation retreat is obser0ed by those disciples -ho are co..itted to -alking the path to liberation* (he re?uisites /or correct li0ing are /ul/illed -hen .ind/ulness rules all acti0ities o/ thought, -ord and deed* 7o delusion or su//ering can gain entry into the protected .ind* 3t should be noted that the bla.eless conduct born o/ /ollo-ing the +i0e, $ight or (en Precepts o/ the Buddhist lay de0otee, or the .any disciplinary rules go0erning the .onk or nun, are essential /or the orderly /unctioning o/ the lay or religious li/e* (he obser0ance o/ these -orldly rules per.it the /ollo-er, lay or clergy, entrance into the hea0enly -orlds alone* 7ot e0en the .ost rigid adherence to these precepts, ho-e0er, -ill per.it the realisation o/ 7ibb@na i/ penetration into the true nature o/ li/e is lacking* The discovery of truth is gained only by insight, which is ine$tricably linked with the development of concentration and morality. ,hen attach.ent to the -orld begins to -ane, there arises a deeper penetration o/ the -orld as it is* 4 natural co.passion and sy.pathy begins to /lo- to all creatures= their su//ering is seen sharply* Li/e .o0es on and /or the person o/ gro-ing 3nsight, li/e tends to appear as rather nor.al in .ost respectsAbut there is a di//erence* ,hen so.ething in the -orldly sphere is not obtained, no disappoint.ent arises* (here is the understanding that nothing in the -orld is actually G.ine,G that nothing really belongs to one* (his a-areness allo-s us to li0e .ore at ease than the person -ho li0es -ith grasping, -ho does not see the -orld clearly* (he Buddhist te<ts say that the person -ith clear spiritual 0ision sees the -orld as a grand, gorgeous play, /ore0er rolling on and on, one act /ollo-ing another* 4 play* 4 drea.* Buddhist scripture also tells o/ a glittering chariot belonging to a king* 1is subCects -ere so entranced by this splendid 0ehicle that its true purpose -as all but /orgotten* #ur true purpose in this -orld is to end su//eringAto go ho.e, to realise 7ibb@na* (he Buddha and his disciples, o/ course, -ished to help su//ering hu.anity* (hey li0ed in the sa.e physical -orld -ith other beings* (hey -ere, ho-e0er, enlightened, /ree beings* (hey kne- the .agnitude o/ su//ering and looked upon this sorro-/ul -orld -ith ut.ost co.passion* 3n their -isdo., ho-e0er, they kne- that hu.an beings di//er in their capacity /or understanding the truth* (here -ere people -ho had di//iculty understanding the truth and could not /ollo- the path at all* #thers listened, but had no desire to change their li/e* #nly those people -ho had been taught the lessons that su//ering so a.ply pro0ides could bene/it at all /ro. the teaching* 4t least they -ere -illing to change the direction o/ their li0es* (he Buddha used the si.ile o/ a lotus to describe the spiritual ascension o/ the hu.an being* (he lotus begins its Courney to the sun /ro. an under>-ater bed o/ .ud* 7o one kno-s e<actly -henAor i/Athe lotus -ill bloo.* ,hen the bud /inally does open, the plant .ay be healthy or rotten* 4s the bud pushes its -ay to the sur/ace, it .ay be snapped a-ay by a sea ani.al* So.e /lo-ers -ill indeed be ho0ering abo0e the sur/ace o/ the -ater, and -hen the sun -ar.s the petals, they bloo.Aand recei0e the light* (he li/e o/ the indi0idual is no di//erent -ith regard to understanding* So.e .ay not co.e in contact -ith the path in this li/eti.e, others -ill .eet it and, depending on their understanding, de0elop the path to a lesser or greater degree* 4nd, o/ course, others .ay turn to another direction* ,hen it is possible -e should try to help others* (here are .any di//erent -ays -e can aid each other, but it is e<tre.ely di//icult to help others skill/ully* ,e do not kno- their past history or their tendencies* So.eti.es -e can help by doing nothing at all* 3/ -e can .aintain a

1&

balanced .ind then -e can aid others in the 0ery best -ay, -ithout beco.ing entangled in su//ering oursel0es* (o ensnare oursel0es in su//ering is o/ no help to anyone at any ti.e* 3n the /irst and /inal analysis, -e should rely on oursel0es alone in the de0elop.ent o/ the spiritual li/e* (he Buddha cautioned that the truth -as to be our Supre.e (eacher, the only re/uge* (he Buddha cannot cleanse our de/ile.ents, /or it is our .ind -hich is steeped in con/usion* (he Buddha and his teachings gi0e the proper direction to /ollo-, but neither he, the teaching, nor the Buddhist clergy possess any po-er in the.sel0es to lead anyone to 4-akening* 3t depends entirely on our o-n deter.ination to end su//ering* 7o one can do our -ork* Si.ilarly, the Jood +riend, the .editation teacher, can only o//er instruction, pointing the -ay and helping clear obstacles /ro. the path* (he Buddha al-ays encouraged .onks, nuns and laity to constantly de0elop .ind/ulness* (he $nlightened #nes ha0e /reedo. /ro. ignorance and do not, there/ore, ha0e to de0elop .ind/ulness as a practice or training* +or 0arious reasons, laypeople ha0e a tendency to curtail training* ,e should, there/ore, be a-are o/ the great gi/t o/ the 'har.a besto-ed on us and apply oursel0es diligently to the practice o/ .ind/ulness* (here are only a /e- guiding principles to be e.phasised /or all>round practice o/ .ind/ulness in our e0eryday li/e) (ry to culti0ate .ind/ulness at all ti.es* 1a0e only a single thoughtAthat o/ staying in the .iddle path, and not /alling into the trap o/ liking and disliking* ,e only ha0e this day, this hour, this .o.ent* Continue training until /inished*

The Teacher
+or .any .editators, the association -ith an e<perienced teacher can be the pi0otal e<perience in/luencing the .aturation process leading to 3nsight>kno-ledge* Perhaps .onths or years o/ nearly /ruitless .editati0e e//orts .ay be corrected by .erely the brie/est hint /ro. a teacher* 4s the .editator ascends to higher stages o/ 3nsight, the obstacles stre-n along the path groso subtle that o/ten the lack o/ proper guidance precludes /urther ad0ance.ent* (he relationship o/ .editation teacher and student is a delicate, intense and intricate one* 9ost o/ us need guidance to integrate our understanding into daily li/e* Bntil the day co.es -hen -e are Gon our o-n,G cut loose /ro. delusion and neurotic attach.ents, the Jood +riend, the .editation teacher, can be the help/ul co.panion during .uch o/ that long Courney*

The Pre%aration
(he personal inter0ie- is the basic co..unication link bet-een teacher and student* 3n?uiry is .ade regarding pre0ious .editation e<perience and basic kno-ledge o/ 'har.a* 3nstruction is gi0en in the theory and practice o/ 8ipassana .editation* Care/ul -atch is .ade o/ the student:;s progress* 7e- instructions are gi0en on the basis o/ the .editator:;s stage o/ kno-ledge or a-areness realised*

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The Inter#ie!
(he .editation inter0ie-s -hich /ollo- trace the practice o/ t-o students, co..encing on the se0enth day o/ training* (hough both students had pre0ious .editation e<perience, this retreat .arked the initial introduction to intensi0e practice* Kuite o/ten ?uestions o0erlapped and responses are grouped together* (he reader is re.inded again that instructions are gi0en solely as guidelines /or the serious .editator -ho .ay not ha0e access to ?uali/ied instruction* 7o -ritten state.ent, ho-e0er, can replace the personal guidance o/ a skilled teacher in assessing the step>by>step progress o/ a student*

Inter#ie! "ection
"e#enth &ay
Achan' 7o- that your .ind/ulness (sati" is stronger, ha0e you noticed anything about your breathingF "tudent A' Les, there is space bet-een the rising and /alling o/ each breath, and the ne<t round o/ breathing* Achan' Jood* (he /act that you percei0e space .eans sati is /ollo-ing the breathing -ell* ,hen the .editator is clearly a-are o/ space in the breathing in>and>out cycle, it is necessary to /ind additional obCects o/ attention to Gspoon>/eedG the .ind, as you -ould a child* 3/ attention is placed only on ackno-ledging breathing and sitting, the .ind .ay /ind the opportunity to stray* ,e ha0e to gi0e it .ore -ork to do* 3 -ould like you to /ocus on breathing in * * * out * * * sitting * * * and, no-, touching* By GtouchingG 3 .ean .ental touching, not physical i.pact as such* 4ctually, they are the sa.e reality /or it is the mind -hich /ocuses on the point o/ touch, and it is the .ind -hich kno-s the perception o/ touch* +ocus on the touching point as being a s.all circle* Place your attention on that point, -hile .entally ackno-ledging touching* 4/ter you ha0e ackno-ledged touching, 3 -ant to see i/ you can .o0e your .ind and ha0e it GtouchG a di//erent area o/ your body* Choose one point -hich is .ost distinct to you) your knee, buttocks, shoulder, etc* ,hate0er body part is chosen, /ocus attention there until 3 ha0e another inter0ie- -ith you and tell you to go ahead and change the point o/ obser0ation* Since your sati is strong no-, 3 -ant to increase your le0el o/ concentration (samadhi" as a balancing /actor* 3/ you change the point o/ /ocus too o/ten, sa.adhi -ill not arise* 3 -ould like you also to test your sati by -alking slo-ly and -alking al.ost nor.ally* Please report the results to.orro-*

(ighth &ay
Achan' 1o- is your .ind/ulness todayF "tudent )' 3n this .orning:;s practice, .ind/ulness -as not good at all* 7othing see.ed to go right, and .y practice -as /alling apart* 3 -as thoroughly depressed* 3n the a/ternoon, ho-e0er, practice -as a good deal better* Achan' 4t this stage o/ training, it is not unusual to ha0e such a 0aried day* 9editators beco.e e<tre.ely sensiti0e to altering conditions o/ .ind and beco.e easily upset, depressed or -orried* (hey o/ten 0eer to the other e<tre.e and /eel elated by a period o/ steady .ind/ulness* (rainees o/ten .ake Cudg.ents) this is good practice= this is bad practice* 1%

%oth depression and elation are forms of clinging. #ne -ill ine0itably su//er -hen conditions change* 9ost o/ us usually -ish an unpleasant condition to change and, o/ course, -e -ant a happy state to re.ain* Lou are .aking too .uch e//ort, and strain naturally leads to discourage.ent and depression -hich, in turn, drains .ind/ulness* $lation, as -ell, pulls you o//>centre and si.ilarly ha.pers de0elop.ent* (he 0ariance in your practice is proo/ o/ the /act o/ i.per.anence* $0erything in li/e is uncertain* (hough -e should certainly try to use our intelligence and act skill/ully in the .undane -orld, the truth is that -e really cannot control e0ents as .uch as -e think -e can* 9ost o/ us di.ly percei0e this truth, but it .akes us uneasy to ad.it it* ,e are e<perts in sub.erging this /act o/ li/e .ost o/ the ti.e* ,hat you ha0e e<perienced /irst>hand pro0es .any o/ the teachings o/ the Buddha* Su//ering happens all the ti.e, by itsel/* 3t is the su//ering inherent in the -orldly condition* (hough -e cannot /ully control a gi0en situation, -e can learn to -atch the .ind* ,e can gi0e up attach.ents and unrealistic e<pectations /or oursel0es and others* $nough clarity o/ .ind .ust be present, ho-e0er, to do this* (his is one o/ the reasons -e train in .editation* ,e can learn /ro. e0ery situation that presents itsel/* 'isappoint.ents arising in li/e ha0e their 0alue as teaching e<perience* ,e should learn the pro/ound truth that disappoint.ents carry) that li/e is truly uncertain* ,e should not, ho-e0er, gro- cynical, but rather try to be deeply a-are at all ti.es that li/e is change*

Ninth &ay
Achan' 4re you able to clearly /ocus in>out breathing, sitting and touchingF "tudent A' Les, e0ery .editation obCect is ?uite clear no-* Achan' +ine* 3 -ant you to -ork at .aking each obCect o/ attention as clear as all other obCects -hich rise in consciousness* (hey are o/ e ual value= they all rise and /all a-ay* $ach phase o/ attention should be clear) the contraction and e<pansion o/ the abdo.en, the sitting, and the touching* ,hen -alking .ind/ully, you should be able to clearly kno- the li/ting o/ the heel, the rising o/ the /oot, and the placing o/ the /oot on the ground* (he -ord GclearG .eans /ocusing on the present .o.ent= noticing precisely ho- each o/ these .o0e.ents arises, stays .o.entarily, and then /alls a-ay* (he clarity that 3 -ish you to de0elop can be co.pared to standing by a lake and -atching raindrops slo-ly /all into the -ater * * * -atching each drop /all, the rising o/ the bubbles and circles * * * and its spreading out into nothingness* 3t is like -alking in the bright sunlight and seeing spots appear be/ore your eyesArising and /alling a-ay* 3t is -ith this precise clarity that each obCect should be kno-n* Lesterday, 3 asked you to test sati by -alking slo-ly and -alking /aster* ,ere they di//erentF Can you /ollo- .ind/ul -alkingF "tudent A' Both the slo- and /aster -alking -ere clear .ost o/ the ti.e* Achan' Slo- -alking is a training e<ercise in .ind/ulness* 3/ you can keep .ind/ulness -hen -alking nor.ally, then do so* 3t is like riding a bicycle* 4t /irst you .ust e<ercise great care and hold on -ith both hands* 4s skill de0elops you can rela< and e0en let go -ith one hand * * * or you .ight let go -ith both hands* But you .ust kno- -hat you are doingD 1a0ing you -alk /aster helps pre0ent laHiness -hich o/ten occurs -ith only slo.o0e.ents* But 3 do not -ant you to -alk in a natural gait /or a long period* 3t is easy to beco.e careless in practice and to G/orgetG .ind/ulness* 3 think your sati has ability, but 3 -ant you to take good care o/ itAto .ake sure it is constant*

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,hen you /irst entered practice, your sa.adhi -as .uch too strong, -hich is o/ten the case -hen .editators -ork alone or are not guided properly* ,hen sa.adhi le0els are ele0ated, it o/ten causes the .editator to /eel dro-sy, hea0y, dull or si.ply peace/ul* 9ind/ulness is -eak -hen concentration le0els are raised* (his is i.portant /or the student to kno-* (esting .ind/ulness -as a -ay o/ correcting your o0erbalance o/ concentration* +ro. noon, 3 ha0e to care/ully -atch the progress o/ your .editation and closely control your practice* (he -ay to build your sa.@dhi no-Ato balance satiAis to ha0e you sit /or longer periods o/ ti.e* Be constantly .ind/ul and sa.@dhi -ill arise o/ its o-n 0olition* 4t the present ti.e, there is no other -ork to do e<cept to -atch the appearing and /ading o/ bodily and .ental states*

Interview with Student B

Achan' Can you /ocus e?ually -ell on all phases o/ .ind/ul breathing, sitting and touchingF "tudent )' (he breathing in>and>out is al-ays clearer than the touching* Achan' Bsually the perception o/ breathing is al-ays clearer* Breathing is a natural acti0ity* 3t is constantly there, -hether -e /ocus on it or not* #ur /ocusing on touching is done less naturally= it is .ore arti/icial* But .ental GtouchingG is .ost i.portant* 3/ a thought -ere to arise to GtouchG the .ind, the .editator -ill be able to kno- or be a-are o/ the thought* ,hen you are a-are o/ thinking, you -ill kno-) G3 a. thinking,G and you can obser0e ho- thoughts rise and /all a-ay* ,e use our .ind in the sa.e -ay that -e use it to /ocus on touching* 4nd -hen there is a-areness o/ thoughts rising and /alling, no grasping occursAand there is no su//ering* 3 -ould like you to /ocus .ind/ulness on touching until the perception o/ touching is as clear as the perception o/ breathing* 'o you ha0e any ?uestionsF "tudent )' Lesterday 3 e<perienced a tre.endous sense o/ i.per.anence* 3t -as o0erpo-ering and it -as .uch stronger than anything 3 ha0e e0er e<perienced* (oday it has recurred, but not to such an intense degree* ,ill it return again to its original strengthF Achan' 3/ you -ould like it to recur because o/ curiosity or ego in0ol0e.ent, it -ill not reappear* 3n /act, the desire to ha0e it return -ill actually decrease the po-er o/ .ind/ulness* 3t -ill return naturally i/ you rela< and do not think about past e<periences* 5ust continue to de0elop .ind/ulness* 'o not /eel that so.ething is being lost* Lou are not losing anything at all* Keep to the .iddle -ay* (here is resistance occasionally to .oderating our /eelings* ,e think -e -ill .iss certain e<periences* ,ith the culti0ation o/ our practice, the natural de0elop.ent o/ higher stages o/ 3nsight -ill help loosen this particular attach.ent*

Tenth &ay
"tudent A' 3 ha0e physical pain no- al.ost all the ti.e* 3 decided to rest .ost o/ the day, and 3 -onder no- i/ it -as correct to surrender so easily to disco./ort* Achan' #/ course it is correct you rested= it is a physical necessity* (he proble. arises, ho-e0er, that you had to te.porarily break your schedule, slo-ing you do-n* "tudent A' Les* 3t took .e t-o hours o/ -alking practice /or .ind/ulness to resu.e its pre0ious strength* Achan' Les* 3t is as i/ one -ere paddling in a boat, con/ronting the -a0es* Stop /or an instant and the -a0es push you back all the ti.e* Si.ilarly, the .editator has to use considerable e//ort to regain lost territory* Physical proble.s arising in the course o/ .editation practice is a nor.al occurrence, and handling the. is a test o/ progress in .ind>de0elop.ent* Pain is one kind o/

1!

opponent or obstacle the .editator has to /ace and con?uer* 4/ter all, -e enter .editation training to understand the root cause o/ su//ering* Certainly, bodily pain is one o/ the .ost ob0ious /or.s o/ su//ering* Physical obstacles are pre/erable, ho-e0er, to .ental de/ile.ents) so.eti.es -e battle -ith the .indAand lose* ,hen a physical proble. arises, rest -ill usually relie0e the disco./ort, and practice can be resu.ed* "tudent A' ,hen .ind/ulness is keen, 3 can so.eti.es Cust look at the disco./ort and see it as pure pain, -ithout an e.otional o0erlay * * * but usually 3 cannot be so obCecti0e* Achan' (he .an or -o.an -ho enters the /irst stage o/ liberation, the Sotapanna, no longer identi/ies the physical /or. as being the sel/* 7o degree o/ intellectual a//ir.ation can substitute /or the e<periential realisation o/ this truth* ,e usually learn .ore about the constructs o/ clinging -hen -e are ill than in periods o/ good health* 3ndeed, good health is only a relati0e condition* ,e need to pay particular attention to bodily pain, as this is the body:;s natural condition, though -e are usually not a-are o/ this truth, /or distractions in e0eryday li/e co0er this a-areness* 3n 8ipassana practice, ho-e0er, -e see the true nature o/ the body* (he .editator should try to understand the arising o/ physical /eelings and e.otional states associated -ith physical disco./ort* 3 a. not reco..ending that the .editator -ithstand tortureApain /or pain:;s sakeAbut the .ore pain e<perienced at a certain point in practice, the .ore su//ering -ill be percei0ed* 7or.ally -e all /ear pain, and so it is i.perati0e that -e obser0e pain and con/ront our /ears* 3t is one o/ the obCecti0es o/ 8ipassana practice to deeply penetrate the truth o/ su//ering* &very %uddha and enlightened saint has to realise suffering and perceive its significance clearly in order to see the falling away of suffering * ,e /ind instances in the Buddhist scripture -here enlighten.ent -as realised at a .o.ent o/ e<tre.e physical pain* (he .ind -as pri.ed and ready /or deli0erance, and at that .o.ent the greatest possible /ocus and penetration occurred* 3 kno- it is di//icult /or you no-, but -e should not be unduly concerned -ith physical disco./ort at this point* ,e should rather content oursel0es and .ake deliberate haste to practise so that su//ering can be escaped /or all ti.e* 3/ training is halted no-, -e -ill be born again -ith the /i0e groups o/ clingingA-ith corporeality, /eeling, perception, .ental /or.ations and consciousnessAand e<perience su//ering again and again* Con/idence and co..it.ent to our training -ill support us during any period o/ crisis* (here is another kind o/ physical pain, pain -hich arises speci/ically in 3nsight practice* 3t appears to .ake us tired o/ pain, all pain, tired o/ re0ol0ing in the cycle o/ birth>and>death* (he understanding o/ this kind o/ pain strengthens our deter.ination and -e resol0e to escape su//ering once and /or all* (he Buddha taught a .ethod o/ spiritual de0elop.ent -hich can be ter.ed non>0iolent practice* 3t re/ers to Gkilling onesel/,G and it is also applicable to .editation training, that is, to bearing the 0arious gradations o/ pain, /rustration and other trials -hich beset a .editator -alking the path* 8isualise an angry person -ho insults you* Iecei0ing his insults are better than hi. striking you* 3/ he hits you, it is /ar better than hi. killing you* 3/ he kills you, it is better than you Gkilling yoursel/*G 3n this conte<t, Gkilling yoursel/G re/ers to the decision to /ight and you killing the other person* #ur de/ile.ent -ould /ollo- us into /uture li0es* ,hen applied to .ind> de0elop.ent, neither /lee /ro. pain nor torture yoursel/, thereby GkillingG your training and -asting the opportunity to realise 3nsight* 3/ -e can .ake the e//ort to bear this disco./ort no-, -e can .o0e /or-ard -ith training*

1E

3n practical application, regardless o/ ho- .any ti.es you .ust .ind/ully change position to relie0e any disco./ort, you should still resolutely continue your practice and not break the /loo/ .ind/ulness and concentration*

Interview with Student B

"tudent )' 3 inCured .y leg slightly be/ore practice* ,hen 3 /ocus on pain, it reduces a bit but ne0er really goes a-ay* Achan' (he .ind is e<aggerating the pain, concentrating its /orce in a -eakened area* (here are basically t-o -ays to handle pain* Continue to .editate and .ind/ully change position -hen necessary* (he second .ethod, ho-e0er, re?uires -ell>de0eloped sati and sa.adhi* #ne continues to .editate on the disco./ort until the /eeling o/ pain separates /ro. the .ind* 3t .ay be called a -ay o/ separating .ental i.ages* 3/ the .editator has su//icient po-er o/ .ind, one can take the .ind a-ay /ro. the body* +ocus attention on the pain itsel/ and you -ill see it rise and /all* 3/ the pain does not disappear, then obser0e the .ind itsel/ rising and /alling* ,hen your .ind/ulness is strong there -ill be nothing -hich GseesG the pain and it -ill disappear* 3 ha0e noticed that your sati is stronger in the .orning than in the a/ternoon or e0ening* 3 reco..end that you sa0e so.e o/ your strength by changing position and -alking in the .orning* (his reser0oir o/ strength -ill aid in o0erco.ing the disco./ort in the latter part o/ the day* ,hen you /irst entered practice, your .ind/ulness -as une0enly balanced* 3/ you -ere .aking a retreat o/ inde/inite length, this i.balance -ould he resol0ed and sati -ould e?ualise throughout the day and night* 'o not let this pain -eaken .ind/ulness*

(le#enth &ay
"tudent A' 3n yesterday:;s practice, 3 began to e<perience hallucinations and sensory distortion* ,hat is happeningF Achan' Strange pheno.ena appearing in practice occurs to al.ost e0ery .editator* 3t arises -hen .ind/ulness increases in strength* (his is a crucial stage in your practice* 3/ these 0isions do not appear at this le0el, you -ill con/ront the. at another ti.e* Lou are .o0ing through one stage and approaching a higher le0el o/ .editation* (he gap bet-een these t-o le0els is too -ide and the .ind no- has an opportunity to play ga.es* (he .editator .ay be so upset or shaken by these e<periences that it .ay be 0ery di//icult to /ocus .ind/ulness* (he student .ust clearly understand that these strange pheno.ena arise /ro. one:;s o-n .ind* (hey are te.ptations born to lure the .editator /ro. practice* ,hen e<ternal pheno.ena are no longer distracting to the .editator, then i.agination begins its attack by creating pictures or other distortions* 3/ you cling to these 0isions, .ost assuredly .ind/ulness -ill be -eakened or e0en destroyed* (his is also a test /or youAto deter.ine i/ you ha0e su//icient understanding or control o/ your .ind* ,eird pheno.ena .ay arise at any point in practice -hen sati strengthens, but 0isions occur .ost /re?uently during the sitting e<ercise, /or this is a .ost concentrated position* 3/ you GseeG pictures -hen your eyes are closed and /ear or agitation arises, practice by opening your eyes until you /eel stronger* Iela< and do not strain* #0er>e<ertion -ill only increase tension and create .ore pictures* 3/ pictures keep /looding your .ind and .ind/ulness cannot keep pace, try to take longer breaths* ,hen -alking, i/ you encounter sensory distortion, increase your pace* 3/ you do not /ollo- this .ethod o/ coping -ith 0isions, you -ill ha0e a .ost di//icult ti.e re>establishing .ind/ulness* Lour attention should be directed to-ard your practice, that is, /ocusing .ind/ulness on all pheno.ena arising in consciousness, and then letting the. go* $0en i/ you see the Buddha or

16

Christ, do not let anything -hatsoe0er di0ert your attention* 'o not think about pre0ious .editation e<periences* Lou -ill be distracted again* (hey ha0e co.e and gone* 3t is crucial that the .editator understands the reasons /or strange pheno.ena appearing* 3t is e?ually i.portant that instructions gi0en by the teacher be /ollo-ed care/ully* 9any .editators -ho do not ha0e co.petent guidance entirely abandon practice -hen they encounter these 0isions* (hey /ear the past and they /ear the /uture* ,hen 3 -as teaching in (hailand, .editators -ho reached this stage -ould o/ten 0isualise ghosts or people threatening the. -ith kni0es* (hey -ould co.pletely lose control o/ the.sel0es* Beco.ing hysterical, they -ould run a-ay /ro. the te.ple* 3 -ould ha0e to /ind the. and try to persuade the. to re>enter practice* 3/ they did not resu.e training, they -ould ha0e surrendered to their an<iety* ,hen the student o/ .ind>de0elop.ent gains the skill o/ cutting o// e<ternal disturbances by -atching the rise and /all o/ pheno.ena, soon internal te.ptations -ill also be Gcut o//GAand -hen you cut o// e0erything, /reedo. appears* (he student -ho is /a.iliar -ith e0ery step in training -ill kno- ho- to approach any proble.* ,hen .ind/ulness is strong and skill/ully applied, no disturbance -ill be too botherso.e* ,hene0er one sees, hears, touches, tastes, s.ells or thinks, the skilled and .ind/ul .editator -ill be able to detect its rise and /all and not be attached to any situation*

T!elfth &ay
"tudent A' 9y breathing is 0ery shallo- no- and so.eti.es 3 can hardly catch .y breath* 3 beco.e /rightened* 3 a. not sure i/ 3 can continue to practise* Achan' (his is a nor.al occurrence in the last .o.ent be/ore you .ake a /inal decision to enter deep .editation* ,hen the .ind begins to separate /ro. the idea o/ identi/ying the body as the sel/, it is natural to e<perience these unsettling conditions o/ .ind* 4s the po-er o/ the .ind gradually strengthens and reaches higher stages, .any di//erent kinds o/ /ear -ill appear to the .editator* 9editators /eel that e0erything see.s to be out o/ control * * * that so.ething is being lost* (he breath beco.es al.ost i.perceptible, and one naturally .ay panic and think) G3 -ant to breathe*G ,hen /ear occurs, i..ediately collect yoursel/ and /ocus accurately on the /eeling and it -ill disappear* 3/ you stop practice no- you -ill .eet these sa.e di//iculties any ti.e training is resu.ed* Lou should try to continue -ith your training e0en -hen .ind/ulness is not 0ery clear* $0eryone has the sa.e /eelings* 3t is an ine0itable part o/ practice* '(ame student, late evening) Achan' Lou look an<ious* "tudent A' 3 /eel a/raid so .uch o/ the ti.e no-* 3t is a strange kind o/ /ear * * * an unna.ed /ear* 3 so.eti.es /ind .ysel/ -eeping and 3 ha0e all the sy.pto.s o/ an<iety* 3t is 0ery di//icult to practise* Achan' #ur person is co.posed o/ /i0e groups o/ clinging* (hey are so.eti.es called 9ara, or opponents* #nce a-akened, they are e0er>ready to assault the .editator and to destroy all e//orts in .editation* 9any aspects o/ 9ara -ill appear in your consciousness* So.e o/ these disturbances are necessary tests in the de0elop.ent o/ 3nsight* 'e/ile.ents, o/ten in the /or. o/ hatred, i.patience and boredo., .ay rise sharply to test the po-er and endurance o/ the .editator* 4n<iety, too, is a -ay o/ testing the strength o/ .ind/ulness* 3t is a pitched battle bet-een that part o/ the .ind -ishing to continue practice and the opposing /orce te.pting you 17

to abandon training* (he latter is gi0ing you great /eelings o/ an<iety* Lou ha0e to be 0ictorious o0er these te.ptations* 'o you /eel you can con?uer your /earsF "tudent A' So.eti.es 3 think 3 a. not strong enough to /ace these di//iculties * * * Achan' Be/ore you entered practice you .ade a co..it.ent to /ollo- the path o/ the Buddha Athat is, you dedicated yoursel/ to the ?uest /or enlighten.ent* (his is the one and only reason /or entering 8ipassana training* 3t is a serious co..it.ent and not /or the -eak>hearted* Lou can be con/ident and put your heart at ease that the Buddha:;s teachings can guide you, and the 'har.a is protecting you /ro. har.* 3/ you ha0e good intentions and are -illing to place con/idence in the truth o/ the Buddhist teaching as the path to end all su//ering, you need ha0e no cause to /ear* (o the best o/ .y ability, 3 -ill help you sol0e any proble.s -hich .ay appear in your practice* 3 ha0e e0en seen cases -here .editators had ner0ous breakdo-ns* +ortunately, they -ere -illing to cooperateAto .ake the e//ort to continue training* ,orking together, their proble.s -ere sol0ed* 4lthough it is unco./ortable /or you no-, it is really a sign o/ your progress* So.e .editators practise /or an entire .onth and do not ha0e proble.s o/ /ear arise* (hese di//iculties are not .onu.ental* 3, .ysel/, ha0e e<perienced the. and .any o/ .y students, as -ell* 3 asked you be/ore to co.e and see .e at once i/ you -ere a/raid or shocked by so.e e<perience and could not resol0e the proble. yoursel/* Lou should ha0e actually told .e i..ediately, rather than spend needless ti.e -orrying* But it is all right* 'on:;t push too hard* Iela<* 3/ you can pass through this particular period, you -ill not encounter these particular disturbances again* Iesol0e to go ahead -ith your practice* 3t is /ear that is causing you to hesitate* 3t is /ear that -ill keep you /ro. progressing* (here are .any di//iculties* (he +uture Buddha hi.sel/ al.ost lost to 9ara* 'o you understandF 4re you all rightF "tudent A' Les* 3 a. reassured* (hank you*

Thirteenth &ay
Achan' 3 /eel that your concentration and .ind/ulness are strong no-, and that all the conditions ha0e been prepared /or both o/ you to .ake a special e//ort in your practice* (his test is a natural part o/ the strengthening process, a natural de0elop.ent in ascertaining ho- -ell any skill is being de0eloped* 'o you both /eel con/ident enough in your training to .ake this e//ortF "tudent A' Les* "tudent )' Les* Achan' (hese are .y instructions to you* Place /ocus, as accurately as possible, on ackno-ledging the rising and /alling o/ pheno.ena* Bsing the analogy o/ the high Cu.per preparing to leap, the .editator si.ilarly consolidates all his or her energies into a singular e//ort* (he high Cu.per places his energy into his legs and body, establishes his -ill, .akes a co..it.ent and runs /ast* 5ust -ork naturally, in a rela<ed .anner* 3/ a higher stage o/ a-areness is born it -ill be a natural result o/ your practice= i/ it does not .ani/est at this ti.e, it -ill do so in the /uture -ith continued practice* 4/ter the trainee begins to practise, there is no -ay o/ predicting -hen these e<periences -ill begin* 3t .ay take /i0e .inutes, a /e- hours, or nothing .ay happen* Ie.e.ber, i/ you -ish /or so.ething to happen, it is an ego>play* 'o not -eaken your sati by 1

-ishing /or an Ge<perience*G #ther .editators /eel so happy at this stage they beco.e careless* Be -atch/ul* Bse your intelligence* Stay as e0en>.inded as possible* 3t is best to /ore-arn you, ho-e0er, that occurrences o/ an une<pected nature .ay -ell appear in your .editation at this ti.e* (he .editator, as -ith the athlete, .ay suddenly be distracted and /ind his .ind pulling hi. back* Lou .ust be -illing to stand /ir.* Lou .ust be -illing to GdieG= in /act, you should think o/ yoursel/ as being dead* 3/ you do not already think o/ yoursel/ in these ter.s, a particular con/rontation at this point .ay be de0astating* Lou -ill /ind yoursel/ running a-ay* But i/ you /eel your -hole li/e is o0erAreally o0er and e.ptyAyou -ill be able to /ace any situation* (his .ind, again, -ill o/ten .ake an all>out attack, hoping to re.o0e you /ro. your place o/ .editation* 3n order to prepare you /or handling any proble. -hich .ight occur, 3 -ill tell you -hat has happened to other .editators* 3 tell you these incidences not to /righten you, but to prepare you* #/ course, do not think that you -ill e<perience e<actly the sa.e pheno.ena* ,hate0er happens, happens* 5ust be -ide>a-ake and alert at all ti.es* 'o not lose .ind/ulness* 9any .editators report at this stage o/ practice the appearance o/ strange, e0en terri/ying, pheno.ena* (hey report /earing their heart -ill stop beating= or their breath, as it beco.es lighter and lighter, -ill disappear* #thers ha0e reported actually belie0ing they -ere about to dro-n* #r they see a dead body begin to decay in /ront o/ their eyes* 4lar.ed and losing control, .editators o/ten lea0e practice abruptly* 3/ you e<perience /ear or other e.otions -hich cannot be controlled, stop practice i..ediately and see .e /or /urther instructions* 3/ you /eel you are going to Gdie,G then let e0erything go* Lou -ill GdieG /or a ti.e, and -ill then return to nor.al consciousness* ,hen you return to your nor.al state you -ill e<perience a particular understanding and Coy -hich -ill su//use body and .ind* 3t cannot be described * * * it -ill ne0er be /orgotten* (his GdyingG is a nor.al condition o/ body>and>.ind -hich appears -hen one /ocuses precisely on the rising and /alling a-ay o/ pheno.ena* 4s /ocusing beco.es .ore po-er/ul, the .o.entu. ?uickens until rising and /alling appear to Gstop*G #ne:;s practice begins to .ature at this stage* (his is a crucial stage in your training* Ji0e up the idea, ho-e0er, o/ gaining anything* 5ust -ork naturally* Stay in the .iddle path*

ourteenth &ay
Achan' 3 asked you both to .ake a special e//ort yesterday in your practice* 'o you ha0e anything to reportF "tudent A' 3 noticed a 0ery bright, -hite lightAas i/ so.eone had opened the door* 3t stayed /or ?uite a -hile, and then gradually /aded* Last night, /aces o/ dying people /lashed into .y .ind* (his .orning, 3 /elt .y body to be e<tre.ely /ragile, like glass, and a deep sense o/ dissolution appeared* (he only other a-areness is that 3 see. to ha0e dropped na.ing e0erything) this is good= this is bad* 3 a. Cust a-are o/ seeing, or hearing, etc* 7othing else happened* "tudent )' 3 had a strange .editation lasting about an hour* 4t /irst 3 /elt engul/ed in absolute silence, and then 3 /ound .ysel/ encased in clouds* (here -as a sensation o/ .o0e.ent, and 3 see.ed to /orget .y body* Colours changed /ro. bro-n to grey to -hite* 3 /elt as i/ 3 -as in a space /ound inside an arena, not that 3 could see one * * * and then, suddenly, a battle started in .y head * * * 3 could /eel .y /ace going through all kinds o/ contortions* 9y head began s-inging around, being pulled in e0ery direction, as though t-o ad0ersaries -ere /ighting /or

19

control* 3 could not stop the battle or the .o0e.ent* 4 /e- ti.es 3 /elt as though 3 -as going to die* 9y eyes suddenly s-itched shut and then * * * a /lash o/ light * * * and 3 -ould be back again in the battleground* (he /lash occurred again * * * and then e0erything /inally died a-ay* 4/ter that episode, 3 -as co.pletely e<hausted* 3 could not /ocus sati* Sa.adhi -as i.possible * * * nothing -orked* 3 /elt 0ery tired and only no- a. 3 regaining .y strength* Achan *to "tudent )+' Lou are not .o0ing through the entire stage* 3/ all the /actors o/ energy, con/idence, sa.@dhi, sati and -isdo. -ere concentrated into one /orce, it -ould ha0e carried you through to the ne<t le0el* Lou -ere e<hausted because the po-er o/ sati -as not su//iciently de0eloped at this ti.e* (his e<peri.ent has been a use/ul test o/ your sati* 3t ser0es to de.onstrate -hat still re.ains to be done in your practice* Be con/ident that i/ you continue to practise as diligently and single>.indedly as you ha0e done, you -ill acco.plish this stage* (he /lash o/ light you e<periencedAand the i..ediate return to the battlegroundAsuggests that you hit so.ething, and it pre0ented you /ro. going to the ne<t stage* 3/ you continue to practise, these /lashes o/ light -ill occur .ore /re?uently* 4s 3 .entioned pre0iously, -hen sati is po-er/ul, you -ill /eel that suddenly so.ething Gturns o//*G 4t /irst this e<perience .ay last /or only a /e- seconds* So.e .editators -ho practise constantly .ay be in this state /or t-enty> /our hours, or e0en longer* 3t is as i/ one died and then returned to li/e* (he longer one GdiesG the .ore pro/ound the understanding o/ this particular e<perience -hen you return to nor.al consciousness* Practising 3nsight .editation is like -alking in the dark* (he .eaning o/ darkness here signi/ies being surrounded by greed, hatred and con/usion* #ne o/ten /eels during practice that no good e<its in the -orld at all* 4ll the de/ile.ents see. to engul/ the .editator* ,hen these /lashes /irst occur, and re.ain only an instant, nothing can be GseenG or understood 0ery clearly* But i/ you continue your training, the /lashing beco.es brighter* 4s your .ind brightens you -ill be able to reach out o/ the darkness* 4nd -hen the .ind begins to brighten, you -ill begin to understand, and begin to see things as they truly are* Lou -ill start .aking your ascent to higher le0els o/ 3nsight* "tudent A' 3 recall seeing bright /lashes o/ light during an illness* 3t -as acco.panied by a high /e0er and 3 -as se.i>conscious * * * 3 really thought 3 -as dying* #ther people, too, ha0e recounted si.ilar e<periences during a .o.ent o/ great pain* People -ho ha0e been clinically dead /or a ti.e report seeing a great light* Achan' Les* 4ny ti.e -hen a person /eels utterly helpless, during serious illness, /or e<a.ple, -hen death see.s i..inent, sati is auto.atically /ocused on that e<perience* (here is a story -hich illustrates such an e<perience* (he young son o/ a -ealthy .erchant -as desperately ill* (he /ather, being .ore concerned about his -ealth, barred all 0isitors /ro. seeing his son inside the .ansion, /or he did not -ant strangers to see his great estate* 1e placed the boy:;s bed on the balcony* 1is son slo-ly gre- -orse* (he lad lay on the balcony, his /ace turned to-ard the -all, and resigned hi.sel/ to death* 'ay a/ter day passed, but he did not die* #ne day the Buddha ca.e near the .ansion on his al.sround* Seeing one enduring such su//ering, the Buddha /ocused all his co.passion to-ards the dying youth* (he boy noticed a 0ery bright light cast on the -all and -ondered i/ the sun -as shining* 1e turned around and sa- the radiant /or. o/ the $nlightened #ne* 3n that 0ery .o.ent he placed his /aith in the Buddha and, s.iling, died peace/ully* So.e see the light and end their li/e= others see the light but reco0er /ro. illness* 7o- that this intensi0e period o/ .editation is dra-ing to a close, 3 -ant you to continue -ith your training as .uch as possible* 'o not depend on the special circu.stances and en0iron.ent /ound in a .editation centre, but try to practise e0ery-here* Be e0er>.ind/ul* (est

%&

yoursel/ daily, all the ti.e* 9ake .ind/ulness /irst in your li/eAe0erything -ill naturally /ollo-* 9ind/ulness is the only protection in the -orld* 3nsight is the special understanding -hich -ill trans/or. your li/e* 3t is the end o/ birth and death* 3t is the end o/ cra0ing* 3t is the e.ancipation /ro. all attach.ents, /ro. all bondage, and is the realisation o/ the highest happiness* *t is the end of the journey.

%1

)iogra%hy of Achan "obin ". Na,to

(he 8enerable Phra 9aha Sobin S* 7a.to -as born in (hailand in 1921* 4t si<teen, he beca.e a no0ice at ,at 9ahadhatu te.ple in Bangkok and -as ordained a bhikkhu (.onk" in 19E2* ,hile still a no0ice, he co.pleted his training in both 'har.a and Pali studies, and then chose to pursue studies in 4bhidhar.a and 8ipassana .editation* #0er a t-el0e>year period he had /our 'har.a teachers, si< Pali pro/essors, three 4bhidhar.a teachers and /i0e 8ipassana instructors* 1e studied in Bur.a -ith three .editation .asters, as -ell as training at the te.ple o/ the /a.ed .editation .aster, 9ahasi Sayada-* 3n order to culti0ate his o-n practice o/ .editation preparatory to teaching, he then entered into periods o/ retreat, li0ing in total seclusion /or se0en, three and /our .onths, respecti0ely* 1e then beca.e an instructor in 'har.a, 4bhidhar.a and 8ipassana .editation at ,at 9ahadhatu, as -ell as teaching in other te.ples* 4chan Sobin -as in0ited by the Sangha o/ Laos to be an instructor in 8ipassana .editation /ro. 196& to 196%* Ieturning to (hailand, he beca.e the /ounder>principal and instructor in 4bhidhar.a and 8ipassana .editation at 4bhidha..a 8idyakorn School in Phuket Pro0ince* 3n 197%, the 8enerable Phra 'ha..akosacharn, head o/ the +irst 'i0ision o/ 9issionary 4cti0ities, -ith the appro0al o/ the Sangha Council o/ (hailand, selected hi. to be Chie/ 3ncu.bent o/ ,at (hai, the /irst (hai te.ple in 4.erica* (he Sangha, sensing the gro-ing interest in Buddhis. and .editation in 4.erica, con/ir.ed his appoint.ent as a .onk highly co.petent in both kno-ledge and ability to e//ecti0ely represent Buddha>'har.a in the Bnited States* 4chan Sobin is the author o/ a nu.ber o/ books on 8ipassana .editation, 4bhidhar.a psychology, and de0otional and cere.onial literature*

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The )uddhist Publication "ociety

(he BPS is an appro0ed charity dedicated to .aking kno-n the (eaching o/ the Buddha, -hich has a 0ital .essage /or all people* +ounded in 19E , the BPS has published a -ide 0ariety o/ books and booklets co0ering a great range o/ topics* 3ts publications include accurate annotated translations o/ the Buddha:s discourses, standard re/erence -orks, as -ell as original conte.porary e<positions o/ Buddhist thought and practice* (hese -orks present Buddhis. as it truly isAa dyna.ic /orce -hich has in/luenced recepti0e .inds /or the past %E&& years and is still as rele0ant today as it -as -hen it /irst arose* +or .ore in/or.ation about the BPS and our publications, please 0isit our -ebsite, or contact) (he 4d.inistrati0e Secretary Buddhist Publication Society P*#* Bo< 61 E! SangharaCa 9a-atha Kandy, Sri Lanka $>.ail) bpsMbps*lk ,eb site) http)NN---*bps*lk (el) &&9! 1 %%2 7% 2 +a<) &&9! 1 %%% 2679