A PICTORIALMANUALFORMEDITATORS

Achan Sobin S. Namto

"Thosewho perceivethe
arisingandceasingof
mentalandPhysical
states,eventhoughthey
livefor a day,arelar
betterthanthosewho
neverseethe arising
andceasingof mental
statesand
andphysical
livea hundredyears."
Dhammapada

MOMENT TO MOMENT MINDFULNESS

A PICTORIAL MANUAL FOR
MEDITATORS

A C H A N SOBIN S. NAMTO
1989

Vlpassana Dhura Medllation Soclety

PostOlticeBox 355
Fawnskin,
Calitornia92333

u.s.A.

lsBN 974-86904-6-6
ALLBIGHTSFESERVEO
PLEASEREFERTO THE LAST
PAGEFORRETREATAND
INFOBMATION.
ORDERING

@ SobinS. Namto1989

THIS BOOK IS DEDICATEDTO MY PRECEPTOR,

HIS EMINENCETHE SOMDEJPHRA BUDTHACHARN,
AN ESTEEMEOFRIENDOF MAHASISAYADAWOF
BURMA,WHO, WITH REMARKABLECOURAGEAND
BODY.WITNESS
TO THE TRUTH, SPBEAD THE
SUBLIMETEACHINGSOF INSIGHTMEDITATIOil
AROUNOTHE WORLD.

BYTHESAMEAUTHOR
INSIGHT MEDITATION:
Practlcal Steps to Ultlmato

CoverDesign:PaisanSuvanthada

Printed
by
WongswangPressCo., Ltd.
6?0/?4G9 J.r.n6nitwong Rd.,
B|ngpl.d, BKIC lo?O0,
THAILAND
TcL 42443tl,
424-5O19, 424-7459
Tclex.2l582 rcInNG TH
Frr. (662) 4335394

CONTENTS
Page
FOREWORD
PREFACE.
PUBLISHER'S
FOREWORD
IMPORTANT
MESSAGES
TO THEREADER
ABOUTTHEMETHOD

i
iii
vii
viii

MINDDEVELOPMENT:
TheoryandPradice
Whatis InsightMeditalion?
1
TheBenefitsof Training
.
2
The Developmenl
of VipassanaMeditation
3
Investigating
the Palh . . .
4
TheWorkingGroundol MindDevelopmenl
. . . . .
o
Differences
BetweenConcenlralion
andInsightMeditation
7
Whalis Mindfulness?.
. . .
9
The FourFoundations
ol Mindlulness
11
Why PracticeStepby Step Mindfulness?
12
. . .
13
ClearComprehension
FactorsComprising
Mind-and-Body
14
TheSenseBases
15
Distinguishing
MenlalProcesses
f r o mP h y s i cP
a rl o c e s s e s
,,,,.'17
Howto Focuson Mentaland Physical
Objecls.
. . , . . |9
S e l f - d e d i c attoi ot hneT r a i n i n g
........20
Preparalions
for Intensive
Praclice.
.
,,,.21
l osrC o n d u c l
Guideline
......22
Thp tridhtPrp.anlq

O n E n t e r i nTgr a i n i n g .
C o m m e n c iInngt e n s i vPer a c t i c e
E s s e n t ilanfs l r u c t i loonr B e g i n n e r s .
L a b e l i nMge n t aaln dP h y s i cO
a lb j e c t.s
Mindlulness
Movement
on Abdominal
o r t h eB r e a l h .

....,..23

.,....,
z4
......26
,,...28
.........29
.....30

INSTRUCTION
MINDFULNESS:
STEPBY STEPILLUSTRATED
Entering
Practice:MakingResolution
.....
33
a n dO t f e r i nSga l u l a l i o n .
.
.
.
.
.
P
o
s
l
u
r
e
.
35
I n t r o d u c t ti o n
the Sitting
l
r
o
m
P
o
s
t
u
r
e
.
.
.
.
.
,
.
3
7
C h a n g i n g S i t t i ntgo S t a n d i n g
.......,.4'l
l n t r o d u c t it o n
l h e S l a n d i nPgo s l u r e .
. . . . 43
Posture
lntroduction
to the Walking
P
r
a
c
l
i
c
e
.
.
.
.
.
.
.
,
,44
W a l k i nSgc h e d ufl oe rl n t e n s i v e
.........
50
I n t r o d u c t li o tnh e R e c l i n i nPgo s t u r e
....5?
R h y t h mPi cr a c t i c- eH a n d - B y - H aMnidn d f u l n e s s
.....
55
M i n d f u l n easl M
s eallime.
.
.
.
.
5
7
G e n e r aMl i n d l u l n e s s .
Intensive
Praclice- Transfer
of
Concluding
Dee e d s ,
.........
58
M e r iot l W h o l e s o m
MEDITATION
PROBLEMS
CORRECTING
H o wt o H a n d lP
aa
l i ni n T r a i n i n g
e h y s i cP
H o w l oC o r r e cStl e e p i n easns dD u l l n e s s .
Howto WorkwithsevereEmotional
PaininEarlyTraining..,.
Memories
Howlo HandleRecurring
a n dO v e r a c l ilvmea o i n a t i o n .

.........
........

60
61

.........

62

.........

63

FOREWORD
His Emlnence the Somdei Phra Budthacharn
Acllng Supreme Patrlarch
of the Buddhlsl sangha of Thalland
Whenthe VensrableMaha SobinS. Namtofirstbecammy closedisciplein
B.E. 2492 (1949), I was Abbot ol Wat Maha Dhatu Monastsry, Bangkok. I
acted as Preceptor at his novice ordination, and laler he became a monk al
Wat MahaDhatu,Bangkok.
Throughoutthe years, I have found him to be a forthrightand amiabl
person. From the earlydays of his novitiate,he displayeda ken interestin
practicingVipassana(lnsight)meditation.At that time, h was the very lirst
novice to complete seven continuous, non-stop months of Insight meditation
under the guidancs ol the late mditation master, The Most VenerableChao
KhunBhavanapirama
Thra. He conlinuedto earnestlypursuehis studiesot
Dharma(Buddhislteachings)and meditalion.lappointedhim as teacherand
menlorto his students.He was highlyrespectdby boththo clergyand laity.
I am aware that the study and practiceof Buddhismis lhe only way to gain its
benelits. In B.E. 2496 (1953), I founded a Vipassanacenter at Wat Maha
Dhatu. lt is well known locallyand intsrnationally.Maha Sobin taughtlhers tol
many years. I ferventlywish lhat all monks,nuns,novicesand laitydedicats
tho Dharma.
themselvesto faithfullyservingand practicing
Maha Sobin has long agred with my aspiration. Seekingto depen his
Dharma knowledge, I sent him for lurthsr sludies with the VenerableU
VisudhaSayadaw,Kabaae,Rangoon,Burmain 8.E.2500 (1957). Returning
to Thailand, he continued as teacher ol meditation and Abhidharma
(Buddhistpsychology)and Dharma. In 1960, I was pleasedto honor lhe
requestsof the Lao BuddhlstSanghaand the Head Instructolfor Vipassana
Medilation,and lhe invitationof the Governmentof Laos to appolnt Maha
Sobin to teach meditationand Abhidharmaat Wat Buddhavipassanaram,
Luangphrabang,Laos.
, hereh
H e r e s u m e dt e a c h i n gi n S o u t h e r nT h a i l a n d ,P h u k e tP r o v i n c ew
established
th AbhidharmaVidhvakornlnstitute.

Later,the Most VenerableChao Khun Dhammakosacharn,Chairpersonof

lhe "Wat Thai in America'Commitlee,selectedhim and lour other monksto
establishthe first Thai temple in Los Angeles,California.Maha Sobin was
aooointedits firstAbbot.
He is also the Founder-Abbot
of a Vipassanalempl in Denver,Colorado.In
'1980
he decided to resign from ths monkhood,but conlinuosto dedicate
himself entirely and untiringly to teaching Vipassana, Abhidharma and
Buddhismto NorthAmericansand the SoutheastAsiancommunity.He has
established several meditation centrs and has a numbsr of Westsrn
disciples.
I was delightedto learn lhat hs is the author of lwo books in Englishon
Insightmeditation.I am confidentthese publications
will b of greatworth in
transmifiing
the messageol Vipassanameditationto the generalpublicin the
Western World. These oflerings are the rssult of his many years of
perseveringeflorton behalfof the Dharma.
May he and his Westerndisciplesprogressand lind pace and contentment
in the Dharma. May all beingsenterthe streamof Buddha-Dharma
forever.

S.PWaWdtltozltuz.
His Eminencethe SomdejPhra Budthacharn
LordAbbot,Wat Maha Dhatu,Bangkok
Directorot VioassanaMeditationin Thailand

PREFACE
nappalikankhe anagatam
appattsnca anagetam
tatlhe tatthe Vipassati

Atitam nanvegameyya
yadatitampahlnantam
Paccupannam ca yo dhammdm

"Thepast is gone;the luturehas nol come. But whoeverseesths Truth

andknowsthalwhichis unshakable,
livsin a
clearlyin theprssenlmoment,
still,unmoving
staleof mlnd.The Buddha
Bhaddekarctta Sutaa

For a longtime, I havs had th intsntionto writea bookon Insight(Vipassana)

meditationbased on the "Four Foundationsof Mindfulnsss'ol the Maha
q.ti^.tthr^r

qr rtt.

As a novice monk in Bangkok, monastictraining centefd on mmorizalionof

texts by rote. No manuals were availableon Vipassanapractic,but my
teacher,The Most VensrableChao Khun Bhavanabhirama
Thera, did not
teach us to parrol the material ws learned by heart. He would rconslructlhe
buildingblocksol abslrusescripturalmatrialin a systematicway untilwe had
a thorough knowledg ot our studies. No certificatewas awarded for
Vipassana study and vry few novices joinsd these classs. In thos days,
the practiceof Insightmeditationwas not wide-spread,and lfelt lorlunateto
be the sludntol so conscientiousan instructor.
Almost70 years ago, my teacherstudiedand practicedwith xlraordinarily
giftedmonksat the Burmsetemple in Bangkok. Throughths years,I had a
number ol instruclors from whom I learned the principles ol teaching
Vipassanameditation,yet I retainedthe basic methodof my first leachr,
lindingit lo be a preciseand highlyetfectiveapproachto trainingbassd on
lhe early Commentaryto th Maha SatipatthanaSutla.
When I arrivedin Calilornia,lobserved many Americanswer introducsdto
meditalionthroughthe writtenword. Ovsr 90% of Buddhistbooks in Norlh
Americaexploredthe concenlrationpracticesof varioustraditions,but only a
handlulol publicationsars producedon Vipassanameditation,which is the
earliestinstructiongiven by the Buddha. As lar as lknow, no dotailsdbook
on lhe slep by step approachlo training exists on Insightpracticein th Wssi.

Therelore,lwrote lhs presenlbook on theoryand practicalguidancefor the

noviceand the morg exoeriencedmditator.
The publication ot this book bcame a reality through the gsnsrous
donations of practitionsrs and supportsrs. Inasmuch as thsy have olfered
the grateslol gifts - lhe teachingof th Oharma- the crdit belongsto
lhsm lor spreadingthe messageof Insightmeditation.
May all Dharmacomradesshare any meritgaindthroughths publicationof
lhis book. May we all practic togethsr lo end delusion and sutfering and
rsalize lh tasle of Absolute Freedom. Nibbana.
I tfansfrany merit realizedlrom the offeringol this book lo my parents,
tachrs,allfriendswho have supportsdme, and to all sentisntbeings. May
ws striveto 6liminal6sutfringat all times.

J )/^AAchan Sobln S. Namto

Bangkok,Thailand
8.E.2s321989

PUBLISH
ER'S FOBEWORD
Many individuals
today, in unparallelednumbers,are burdenedby a crisisof
identity manifssting as stress-relatddisease or mor severe mental
symptoms.This personalcrisis is mirroredin a worldcommunitycontinually
plunginghsadlong into entanglemenlsand lurmoil in the political,social,
rliglousand economicarenas.
Some thoughtfulmen and women have searchedfor and found an escape
route from life's dilemmas, if not from misery, by the practics of mind
developmentknown as Insight(Vipassana)meditalion.Alter realizingsome
bnelitsol the practice,meditatorsoften teel bound to shar lhis teaching
with others, who, like lhemslves, are seking tor a solutionlo conllict.
Perhaps,one day, Insightmedilationmay be an agendaitem at meetingsto
seltleglobalconllict!
The sharingol lhis teachingls growing in evr greaternumbers. In a Iittle
more than two decades, interest in the practiceof Insight meditationhas
captufed ths atlention ol mental health workers, oducatorsand artists. lt has
had noticeablsimpact on lhe North American, European,and, to some
degree,lhe world-widespiritualcommunity.
A discourssof th Buddhaknown as the -Four Foundalionsol Mindlulness"
lorms th foundationol lhe practic. Recordedby monks in Ceylon in the
FirstCentury,this teachingstandsas a timelessrgmindrthat lh mind has
changed linle sincs ancient times. We remain atflicted,as did our lorebears,
with ths endemic dis-ease of menlal ills. Through lhe passag of two
millennia,this "Proclamation
from mentalbondagehas nol
of Emancipation"
been lost. There is a WAY OUT of the human gredicamentfor those who
travelthecourseio complelion,
Achan Sobin S. Namto is one ol a number of instructorsnow sharinoths
rosponsibilityol teaching Insight medilalionin North Amrica.
Trainedin the classicalmannerof a Buddhistmonk,ths thsn VenerablePhra
Maha Sobin S. Namto was invitedin 1972 6y lhe Thai Sangha Councilto
stablish the lirst Thai temple in the United States. Primarily a teacher ol
Vipassanaand Abhldharma(BuddhislPsychology)lor over 30 years,Achan
Sobinmadelhe teachingavailableto bothThaisand Americans.As a result,
Americans wsre soon requesting opportunitigsto snlsr intensive meditation
pracllce under his direclion. Some yoars later, he mads ths decisionlo widen
his scop ol acliviliesby teachingas a lay inslructor.

For over lhre decades,his majorteachingdutiesin Thailandcent6r6d

aroundinstructing
thousands
of teachers,monksand laity,manyof whom
intended
to trainolhersin the practic
of Insightmditation
andAbhidharma.
As a lacher'slachr,AchanSobintesls a kesnobligationto prssrv6and
transmitlh prislincharacterof Vipassanameditation
to th Occidsnt,
specially
in theseearlydaysof establishing
the rootsot this sxlraordinary
teaching
of Delivsrance.
Rathetthandiminishor diluteth "Giftot Truth"lor popularconsumption,
AchanSobinndeavorslo maintainthe integrilyof th originalintntol the
training,
lhat is, as a vehicleof Enlightsnmsnt.
He haslhereforeretained
a
'no{rills'approach.Withoutcompromising
the principlss
ol thetraining,
h
has madadaptations
in only veryminorfsaturesand has providedsome
optionsin cerlainmatters
torthe@nvnionc6
of Westrnmditators,
AchanSobin'shartllt
wishis to leavea legacyof Western-born
leachsrs
to
carryon th essential
workot sharingthismssage
of healingandliberation
aroundlh world.
journy.
Maythisolf6ringencourage
andguidsyourlirststepson ths Insight

Bangkok,Thailand
B.E. 2532l't989

IMPOBTANT MESSAGES TO THE READER

1 . Personsunderthecarol a mentalhealthworkerwhowishto entsr
trainingare stronglyadvisedto discusstheir intentionwiththeir
psycholherapist,
is given,consultation
withth
elc. lf permission
medilation
teacheris necessary.
Vipassanameditationis a path of lndlvlduallzed instruction.
at a
Whilesharingcsrtainroutineactivilisswithothermeditators
trainingand nota group
center,ths trainingremainsan individual
activity.
for praciicsand
The instruction
olleredin this bookis a guideline
cannot substitutetor ths essentialoersonalcontactbslwsen
meditators
are sncouraged
to
teacherand studenl. Prospecliv
andnlertraining.
lindan instructor
designedlor novicameditators,
onlysssnlial
4 . As an introduction
pointsof Vipassanatheoryhave bsn includsdfor mditators.
Both Pali and Sanskritlerms have been minimallvused when
nededforclarity.
I n - d e p t h m s d i t a t i o ng u i d a n c e ,s u i t a b l s f o r i n l r o d u c t o r y ,
andadvanced
levelsof training
mayb toundin Achan
intermediary
S o b i n ' sb o o k n t i t l e dI N S I G H T M E D I T A T I O N :P r a c t l c a l
Sleos lo Ultlmate Truth.

vtl

ABOUT THE METHOD

The tschniqueof trainingdolailedin thesepagsis an oxpanded mthod
basedon lhe originalinstructionol insightmeditationdevelopsdby th lat
andronownmeditation
master,MahasiSayadaw,
of Burma.
Achan sobin has lurthr elaboralsdthe principleol step by step
mlndtuln.ss (a skilIultrainingdevice)6nabling
th insightworksrto gain
Increegod bonefits
of thepraclic.
Maydevoteesot insighlmeditation,in lhe yearslo come,turthorrefingthis
mosl remarkablelrainir as an otteringto all sekersot truth.

M I N D D E V E L O P M E N T :T H E O R YA N D
PRACTICE

WHAT IS INSIGHTMEDITATION?

Insightmedilation(Vipassana)
meansinwardseeing- seeingRealityas it
is, not as we would like it lo be. lt bringsa radicalchange in our personal
world, a change in how we see oursslves and others. Insightis lh tool which
revealsthe Awakened Mind ol purity and clarily, allowingthe prfectionot the
"Artof Living."
We are allfamiliarwilh the joys and disappointments
whichdetermineour
day-lo-dayreality. Caughtin the grip of neuroticemotionsand attachments,
we know somethingis not right- lita hurts.
Yet, another Realily exists and thrs is another way to live. But whal do
we do with the massivetorstol entangledemotionsand thoughlscollected
throughthe years? Vipassanameditationusesall lh e conlenlsof themind as
preciouskindling.Insightmeditationconsumesthe stress,frustrationand
pain whichdarkensour lives. This personalpurificationprocess,whichmay
be practicedby personsot all taiths,resloresthe warmthof tru humanity,
cleansesmental impuritiesand developscomplelementalhalth,it we ars
willinglo put the trainingto the lest. Insightmeditalionshows us who and
what we are - and whal we can becom.
The techniqueis simple, systematicand direct. Trainingfocuses on
observing the mind in its natural state, with a non-attached,objeclivo
awareness(mindfulness)of what is acluallypresenl, momntto momenl.
N.4editation
is nol our goal, but a tool for realizalion. No suppressionof
m e n l a l s t a t e s o c c u r s i n l h e t r a i n i n g , U n l i k e o u r n o r m a la t l i t u d e sa n d
perceptionsin daily life, which carry an ethicalcontenl,duringth training
periodwe observeonly bare mentaland physicalphenomena.
A gentle, non-aggressivopractice,step by step training slrenglhens
consciousnessol mind and body processesuntil inluilivsknowledge,finely
balancedand linelytuned,arisesspontaneously
for the mditator.

THE BENEFITSOF TRAINING

P r a c t l c l n gI n s l g h t m d l t a t l o n
.

Rosuhs in lh sxperientialknowledgeol Wisdom, and ths

a b a n d o n m e not f c l i n g i n g t o c o n c e p t s ,r . v h i c ha r s u s e t u .
conventions,
butwhicharenotUltimat
Truth;

Develops,in lhe deepestsense,a personot trus spiritualculturo;

joy andpeaceof mind;

Develops
loving-kindness
andcompassion,

Equipsthe msditatorwithsell-knowledge
whichrsultsin natural
self-governing;

gratitude
Cultivates
andgentlensss;

Promotes
selflessness
in aidingothers,wilhoutego-involvemenl;

Gvesrelieflromstrssandanxielyin dailylife;

Promoteslreedomfrom anger,worry,cravings,conceit,spirilual
doubt,restlessness
andmentalturmoil;

Developsthe powersof concentration;

Results
infreedomfromgrielandsorrow;

Banishesmenlalconlusionby promoting
clarityot mindandbody
stales;

Promotes
theunityof humanity
andrespect
lor allsentiont
life.

THE DEVELOPMENTOF VIPASSANAMEDITATION

Insightmeditationis based on the teachingsof the historicalGautama

Buddha,who livedin India(modernNepal)in the sixthcsntury,B.C.
The cntral lachings of Buddhism,which culminale in lull spirilual
Awakening,are based on th Four Noble Truths and lhe Nobl Elghtfold
Palh.
fields
the Buddhistteachingscomprisetwo complementary
Traditionally,
of activity(or duty)for monks,nuns and laity:
GANTHADHURA - The study of the BuddhistCanon (IheTripitaka)
consistingot lhe followingtsxts:

ABHIDHARMA
SUTRAS
VINAYA

BuddhistPsychology
of the Buddha
Discourses
for monksandnuns
Codeof Discipline

VIPASSANADHURA - After studyingthe theoryof Buddhistteachings,

the Path is then developedby the practiceol meditationwhich is dividedinto
two areas: Samadhl(concentration)and y,Fassana(lnsight).
whichleads
ln our presentstudywe shalllocuson Vipassanameditation,
of
all
mental
sulfrings,
and to the
to
the
end
to fruitionol the Teachings,
realization of Enlightenment (Nirvana). This is the practiceof Insight
m e d i t a t i o n ,w h i c h r e s t s o n t h e b a s e o f E t h i c a l C o n d u c t ( S / a ) a n d
Concentration.

INVESTIGATING
THE PATH

Buddhism,
as a non-proselytizing
rsligionor Wayot Lils,ncourages
free inquiryand not blindbeliel;therefore,
it is a pathopnto all lor tull
investigalion.
Afterdeeplyprobingthe natursof lits,the Buddhacameto the following
conclusions
androsolution.

THE FOUR NOBLE TRUTHS

1. Life,by its imprfoctnatur,is unstablandbasicallyunsatisfactory,
duo to the potentialityof strss,conllictandfrustration(asopposed
to stabilityandcomplatehappiness).
2. Thisdistrssis causedby a specialkindol "thirst'- thegreedand
atlachment
arisingfromdelusionin not seeingths true natursol
Beality.
3. Thisconditionof conllictandpaincanceasewithrslsassfromgrd
andneurolic
clinging.
4. Frdomfrom this stressjrustration-pain
cycle is realizsdby
investigating,
testingand practicingTHE NOBLEEIGHTFOID
PATH:

THE NOBLE EIGHTFOLDPATH

Consistscd RIGHT(compleleor balanced) UNDERSTANDING

RIGHT(comSte or balanced) INTENTION
RGfIT (onpkle c bakred)

SPEECH

RIGHT(6mplotoo. balancd) ACTION

RIGHT(cornplete
or bahrEd) LIVELIIIOOD
REHT(snphle d bahc.d)

EFFORT

RIGHT(6tnpltoo. balalrd) MINDFULNESS

RIGHT(comCeteor babrrd)

CONCENTMTION

T H E W O R K I N G . G B O U NODF M I N D D E V E L O P M E N T

The normalmind is alwaysthinking,rsstlss,disquietedand rarelystill.

Oftn ovrwhslmed and smothred by mntal hindrancesor laints, ws lind
ourslvesdesigning our own suftsring day in and day out, from birth to
death. When ths mind is not groundedin a skiltlul,wholesomementalstale,
it rangss far and wide, unlamed, uncontrollsd, wak and inefficient.
Fortunately,it possesses grat potsntialto be tamed, to become pliable and
fit for work. Ths potontialol ths mind is snormous!
Each of us has a monlal "work station" - a bas or ground lor mind
dvelopmnt. Th Pali lerm kammatthana may be divided inlo kawta
(action)and thara (work). h is the place of pracl'rcewhere one works on the
mind. ll is the workinggroundof th mind in which lnsightdevelopspsntrationof the Truth. ll playsan indispensable
rolein Insighlmeditation.
Thre are two kinds ol workinggrounds tor msntal cuhivation,namely
SamadhiBhavana,or Concntrationmditationleadingto Tranquilily
blisslul
and
states. Ths defilemntsor passionsar temprarily sudued by
the powsr of concsntration
and
Vipassana Bhavana, or Insight mditalion, which lads to pnotrating
Knowladge. This, in turn, unfoldsths Wisdom ol Enlightnmentand th
deslructionot lgnoranca- ot all mentalcravings and altlictions.

DIFFERENCES
B E T W E E NC O N C E N T R A T I OANN D
I N S I G H TM E D I T A T I O N

mlhods
xistedmanycanluris
Concentratlon (Samadhlmsditation
bforsthe blrth of the Buddha. Thesemethodsreflctons streamol
meditativeprac{iceconsistingof 40 traditionalsubjects,as lisledin Classical
basedon ths
Buddhism.Thesemethodsare dividsdinto six catsgories,
temoramsnt
of th mditator.
Semedhl practicetocussson convonlionalrality,with atintion
oI a sound
directodto a slngle objsct,such as an imags(visualization)
(Danfa),or lhe brath. lts praclicolsadsth devoteeto advancedstalesol
tranquilily, called tranquilityabsorptions. The every day hindrancssol
sensuality,ill will, lassitude,worry and skepticaldoubt ar temporarily
gradually
ascendsto lh blissfulstatesol ths
suppresssd.Consciousness
rsalms of torm and lormlsssness,retalningonly the barosttracs of
'smplinss'
@nsciousnss.Ths mditatorthn experiencss"voidnsss'or
are rats anddilficull
of mind. Thesestales,especiallylhe lanrabsorplions,
lo accomplish.
lor that lorm ol practiceincludqui|,
The externalrequirsments
rssullin ths
solhud,good companionship,
stc. Such Samadhiatlainments
cultivation
of manyspcialabilitios,svenpsychicpowers.lt is the pathof lhe
Bodhisaltva,bsstowingstrongmnlalpowe,slo aid others. The lssling,
uponreachingths limitsof samadht',is lhal of permansnthappinessol lhs
delusionis stillplesnl.
self. However,wilhthatformol medilalion,
as distincttrom samadhi,is the
Vlpassanz or Inslght meditation,
vehicleleadingto tull Liberation. lt is ultimatknowlsdgof Rality,
eliminatinglgnorance,whichis the causativfaclorol sutleringtrom mntal
poffutanls.Unlikelhe practiceot samadhi,whichfocussson oxlernal
objcts,Insighttrainingxaminesthatwhichis clossstto us - our own mlndthe only objsctsfor th practicof Insight
and-body. Thseconstitule
thisPathot
meditation.lt wastho geniusof th Buddhawho rs-discovered
Insightlor ths roalization
ol UltimaleTruth.

The dawningof delivrancssignals,and is accompanid

by, th
cessalionof all msntaldefilements.The lour NobleTruthsars penstratsd
and lhe Noble EightfoldPath is traverssdto compltion.The knowledge
whichdawnswhen lhis state of ralizationoccursis that of the Truthsof
fmpermanence,of Suftsringand of Non-Self. Niruanais UltimateRoleass
from sutfsring,lrom
the recurringcyclesof Birth-and-Dath.

WHAT IS MINDFULNESS?

Mindfulness
is the dlrscl xperienceof touchingonly th prssent
momentof our lives. Whentrainingio tho practice,the meditatorcan ditsctly
worldand not b led
experience
the constanlshiftsof th phenomenal
astrayby deludedthinking. This experionceis entirelydifferentlrom
theorizingor concaptualizing
intormationabout realily. Ws will understand
lhatthe prssentmomntis lhs onlytimstor living.
placedon any montalobjecl(thinking,
Mindlulness
is focusdattntion
anger,calm, etc.) or any physlcal object (body postures,movsmnl,
brealhing,
stc.)
Physical(torm)objectsaro simplymateriality
and, of course,do not
possessconsciousness.
Formis an objoctof ths mind;it is consciousnsss
whichknowsform. DuringInsight
training,
lhe medilator
nedsto knowform
inthe pregentmomentonly. Amongtho manytyp6sof msntalandphysical
lorms,thers are eys-, nos-,touchinqand thinkingforms (idoalionis
by
considered
a sense-form).
Of the 28 dillerenttypsol formrecognized
Buddhistpsychology(Abhidharna),the aboveformsare mainlyusedin
Vipassana
meditation
training.
Mindlulnss,
a msntallactor,is a tool usedin trainingand is subiectlo
flux. lt rises and lalls, and varisin intensity. lt cannotb6 arlificially
moving
manufaclured.
TheInsightworkerneedsto havethe mindconstantly
on to the nextobjoctin consciousness,
that is, focusingon tho pressnt
shouldnot be
objeciand lhen "torgetting"
or roleasingit. Mindfulnss
grasped.TOUCH-AND-GO
practice.
is thKEYto mindfulness
Whateverphysicalor mentalobjectappearsin consciousness
is the
present objecton whichmindfulness
no nsd
focussatlention;
ther6for,
arisesto 'search" for objects. Essentially,
Vipassanaallowsus to know(be
mindfulol) any object'touching'themindon a momntary
basis. This
"knowing'can
itselfmoderate
anyextrsmes
ol mentalagitation
or oxcsssss
ol anytyp6.

Ouelo ihe exlremerapidityof the msntalflux,it oftenoccursto the nw

mditator
thatlwo objsc{sarisein consciousness
simullaneously,
suchas
singandhsaring.Actually,
th mindcanhavsonlyone obloct at atims
jusl as a c,omputer
procssss
in consciousnsss,
databh by bit. Onomindmomentis rapidlyrisingandlalling,bingimmediatev
rsplaced
by another,
thenanother.In training,simplyfocusmindfulness
on the pradomlnani
mentalobjsct,notingwhichis th strongerlocus.

10

THE FOUR FOUNDATIONSOF MINDFULNESS

ol ths ltaha SatlPatthana

of Mindfulnss"
The "FourFoundations
as
the Primarybaseol Insighl
serves
Buddhism,
Sunr, as taught in sarly
praclice.Thyareas follows:
moditation
or poslurs)
movement
of BodilyObjocts(broath,
1. Mindfulness
or nsutralsensations)
(pleasant,
unpleasant
ol Fselings
2. Mindlulnsss
(mindwith oJ withoul
ol Stalsof Consciousness
3. Mindlulness
gred,hatrsdor delusion)
of MntalContents(joy,apathy,worry,calm'doubl
4. Mindlulness
slc.)
rgstlessness,
ol 8ODY, FEELINGS'MINDand
Or, simplystatd,mindfulness
MENTAL OBJECTS
as lollowing
is th samepractice
Ths practicsol ths FourFoundations
lh EightfoldPath,as bothconstitutPracticsol th MiddleWay.
in th
aro obiectstol the locusingof mindfulnss
The FourFoundations
or byfollowing
prsntmomsnt.Bydoingtheworkol the FourFoundations,
to
for
and
attraction
aversion
the EightloldPath,the mditatordslroys
objcts,thusachisvingbalancsof mentalfaclors.

'll

WHY PRACTICESTEP BY STEP MINDFULNESS?

Whileimpossibleto fullyobservethe incredible

llux of mind,slep by step
mindfulnesstrainingis designedto "go againstlh stream'ot our habitual
action-reaction
responseand normalroutine.
Step by step observationresults in th de-acceleration
of the menlal
llux, trainingthe mind to remain in the pressnt momont for close
investigation. Reductionin the speed of physical movemnt 'slows the
mind"sufficiently
to permitscrutinyof lhe highlightsof activity. ft is also the
"actionof mind"which works as skillfulmeans,enablingWisdomto see the
Truthsof lmpermanence,Dissatisfaction
and Non-Self. The lechnjqueis a
trainingdevice,and not an end in itself.
Mind and body states arise and cease with the FOUR MAJOR
POSTURES,WithMOVEMENTSOF THE BODY, ANdWithth SIX SENSE
BASES.
T h i s t e c h n i q u ep e r m i t st h e o b s e r v a t i o no f t h e r i si n g- a n d { a l l i n go f
EACH change of posture, EACH physicalmovement,and EACH shift in
the mental process. Therefore,lhe principleot step by step mindfulness
traininglulfillsthe criteriaof praclicein lhe "FourFoundations
of Mindfulness'
discoursegivenby the Buddha,and its commentarial
literature.
This lechnique permits easy locusing on objects as they arise in
consciousness,one by one on a momentary, non-stop basis. This
lastfac'toris a fundamenlal KEY lo praclice.
As mindfulnessmatures, physicalmovemenl reestablishesitself in a
morenaturalpattern.

CLEAR COMPREHENSION

T h e a p p l i e d f o r m o f m i n d l u l n e s si n d a i l y l i f e i s c a l l e d C l e a r
Comprehension,which ws carry with us throughout our ordinary life. Clear
Comprehensionis WISDOM lN ACTION and is a vast fild for cullivation.
Clear Compf6hensionand mindfulnesswork in tandem by penetrating
the object or action wilh regard to its purpose and naiure. ll shows us how to
procesdskillfullyin any situation,lreelrom deludedmentalstates.lt differsin
applicationwith sach individual,just as ths quality,intensityand usIulnss
ol lightdependsupon its source.
Clear Comprehensionconveysth duty ol deeplyprobingthe Truthsof
(Non-Self). As an
and lnsubstantiality
lmpermanence,Unsalisfactoriness
activelactor, clear comprehensionpermitsus to mold our karma (volilional
activity). To a grat extent,we can learn lo respondlo circumstancesin a
skilllulway.
Functioningas ths Wisdom Faculty,clear comprehsnsionregardsand
lully comprehendsthe object contactedby mindfulnsssand preventsth
birth ot delusion- Since no ignorance is associated with ths objct,
defilementscannot arise. By investigatingthe phenomenalworld in this
manner,withoutthe overlayol smotionalstates,conceptualizations
or bias,
the individual achievs non-altachmnllo the "passing show'yet still
maintainsefficientfunclioningin daily lile.
Clear Comprehensionis flort which is correctand timely. lt is a state
informedby mindlulness
at alltimes,on a momenlarybasis.

13

F A C T O R SC O M P R I S I N GM I N D - A N O . B O D Y

According
to BuddhistPsychology,
th humanmindand bodycan b6
analyzed
in termsot tactorscallsdtheFIVEGROUPS
OF CLINGING.
These
groupscompriso
theintsrlinksd
elements
whichareregardd
as a temporary
personality.
THE FIVE GBOUPS OF CLINGING
1.
2.
3.
4.
5,

Form(physicality)
(pleasant,
physicalor
Sensalion
unplsasanl
or neutral
mentallesling)
Percsption(msmory,worldof ideas)
MentalFormations
(facultyol mentalactivity
(awareness
Consciousnsss
of variousobjects)

The abovesl6mntscan be reducsdto Four MentalFactorsand on

Physical
Facloror, simpv
T H E M I N D - A N D - B O DS
YT A T E S
Thssemind-and-body
stalsariseandcease,a se andcease,ariseand
ceas,$/ilhths lour majorposturos
ol th body,the movemenl
ol the body,
andth sensebas6s.
In th ordinaryunsnlightened
being,mind-and-body
conditions
creats
mntalalflictionsoJdsfilemnts.Thyarelhs intraslructur
of th Firstand
SecondNoble Truths. Howsvsr,mind-and-body
are also the path to
Enlightenment,
for it is mindfulnss
whichis walkingon lh Path. Insight
meditation
is the practicepursueduntilthe mgditator
can experience
th
physical
stal6of Insightwhichunderstands
andmsntalphsnomsna
as rising
and lalling away. This realizationol Insight-Knowlsdge
is basd on lhe
practiceof Insightmditation.
'1
4

N o o v e r r i d i n g' S e l f " c a n b e f o u n d t o c o n t r o lt h e a p p e a r a n c ea n d
d i s a p p e a l a n c eo f m i n d - a n d - b o d ys t a t e s . P e n e t r a t i n gt h e n a l u r e o f
physicalityand mentalityleadsto lhe Truthsol lmpermanence,
Sutferingand
Non-Self.
THE

SENSE BASES

Mentality-and-physicality
states aris and ceas at the six INTERNALand
the six EXTERNALsense-bass(includingmindor consciousness),
namely:

INTERNAL
SENSEBASE
Eyes
Ears
Nose
Tongue
Body
Mind-base

EXTEFNAL
SENSEBASE
VisibleObject
SoundObject
OdorObject
TasteObjoct
Body-lmpression
Object
Mind'Object

Therefore,
whenever
eyessee alorm - mind-and-body
conditionsarisand perishinstantly:
conditionsarissand perishinstantly;
earsheara sound mind-and-body
nose smellsan odor - mind-and-body
conditionsariseand perishinstantly;
tongue tastes a tast mind-and-bodycondilionsarise and psrish inslantly;
and when
bodycontactssomsthingcold,hot, soti or hard mind-and-body
condilionsariseand perishinstantly;
and n/nen
mindcreatesor seizesan ideamind-and-body
condilionsariseand perishinstantly.

'1
5

While the groups mentionedabove serve as the main objectsfor the

(ot'Grounds for

m a j o r i t yo f l n s i g h tw o r k e r s ,l h e V l p a s s a n a B h u m l

EstablishingInsight")outlines a comprehensivelist of all objects used in

training(thoughnot intenddtor use by nervmditators).Six categoriesare
mentionedwhich total 73 objects lor practice.
The birthof greed,hatredand delusionariseand ceassat the six Internal
and Exlernalsense bass. Lack ol mlndlulnesswith rsgard to the reality
behindsenseformationscausesdelusionand mentaltaintsto arise in either
subtleor gross form. Their appearancecloudsthe mind,which is originally
luminousand pure.

D I S T I N G U I S H I N GM E N T A L P R O C E S S E S F R O M
PHYSICAL PBOCESSES

Belorecommencing
the practice
of Insightmeditation,
h is essential
the
processs.
aspiring
meditator
learnlo distinguish
mentalandphysical
I T I S I M P O S S I B L E T O P R A C T I C EV I P A S S A N AM E D I T A T I O N
CORRECTLY
WITHOUT
THISFUNDAMENTAL
INFORMATION.
l n s e e l n ga f o r m :
THECOLORANDTHEEYESAREFORM;
CONSCIOUSNESS
OF SEEING
ISMIND-KNOWN.
l n h e a r i n ga s o u n d :
THESOUNDANDTHEEARSAREFORM;
CONSCIOUSNESS
OF HEARING
ISMIND.KNOWN.
I n s m e l l i n ga n o d o r :
THEODORANDTHENOSEAREFORM;
CONSCIOUSNESS
OFSMELLING
ISMIND-KNOWN.
In lastlng:
THETASTEANDTHETONGUEAREFORM;
OFTASTING
ISMIND,KNOWN.
CONSCIOUSNESS
In touchlng:
THEOBJECTCONTACTED
(cold,hol,softor hard)
ANDTHEBODYAREFORM;
CONSCIOUSNESS
OF CONTACT
ISMIND-KNOWN.

17

When sittlng:
SITTING
ISFORM;
CONSCIOUSNESS
OF SITTING
ISMIND.KNOWN.
When standlng:
ISFORM;
STANDING
OF STANDING
ISMIND.KNOWN.
CONSCIOUSNESS
When walking:
MOVEMENT
IS FORM:
ISMIND.KNOWN.
CONSCIOUSNESS
OF MOVEMENT
W h e n r e c l i ni n g :
ISFORM;
BECLINING
CONSCIOUSNESS
OF RECLINING
ISMIND.KNOWN.
W h e n m i n d l u l o f a b d o m i n a lm o v e m e n lo r w h s n l o c u s l n g o n l h e
breath:
RISINGANDFALLING
OF THEABDOMEN
OR BBEATHISFORM;
OFTHEMOVEMENT
ISMIND-KNOWN.
ACKNOWLEDGMENT
Thewholebodyis lorm andmindperceivesmateriality.Form(maleriality)
cannolknowanythingby itssff. Formis onlytheobjed ot the mind.
O n l y m l n d - a n d - m a l t e re x i s t I n t h e w o r l d !
'Knowing"is the observingconsciousness.Threis only one meaning
to "knowing'inInsightmeditation,
that is, beingawareof mentalandphysical
objeclsrising-and-falling
in consciousness,
on a momentarybasis (objctby
objecl).
We designatsobjectsconventionallyby givingthem names or labels;
ultimately,however,lhere is no "being,'no "1,'no "self,"no "he,""sh,"and
so lorlh.

18

HOW TO FOCUS ON MENTALAND PHYSICALOBJECTS

It is ossentiallhal a nsw meditatorunderslandhow to focus mindfulness

correctly and complotely on a mental or physical object.
The Insightworkr has to know (be mindfulof) leeling" with th objecl.
Feeling,in this context,meansthat attentionis locusedon lh object.

on a momeolary
basis
inth present
tims,and
phas6s.
in itsrising-and-falling
All lhroe taclorg must be present to conslitute a complete and
correctobjectof mindfulness.
Feeling,as an emotjonalstate,or leling as a pleasanl,unpleasantor
neutralmsntal and physicalsensation,is not what is referredto here,
You can experimentyourslfby litlingyour arm in a normalmolion,as
performedin evsrydaylil. This type of generalmindfulnessor awarenessis
somewhat vagus and disporsed. Nor,vlift your arm quite slowly, giving
locused altentionto lhe intentionto move, lhe initial lifting,intefmediate
lifting and stopping ol lh movemnt. Now lower the arm in lhe sams
manner,notingth fallingstage and stoppingol movment.
Are you aware ol the great ditferencebetween each ol these actions?

19

S E L F - D E O I C A T I OTN
O THE TRAINING

An importantara of Insightpracticeusuallyovsrlookedin the West is

the aspirant'snesd to voluntarilydsdicatoneslfto lh training.
While it is certainlypossiblto progrssin Insightpracticewithoutsuch
lormaldedication,if on is sincsreand earnest,knowsthe correctpath,and
has th right attitud,still, lhroughoulthe canturiss-oldpracticol Insight
meditation,Buddhist and non-Buddhisl moditators hav reaped many
benellts lrom a lirm slf-resolulion,formally mads. In SoutheastAsia,
enteringVipassanatrainingis considereda pivotalexpsrisnc6in one's life.
This tradition has also contributed to saleguarding the training from
commercialism
or otherintersts.
Th Followingssctionrsllectsthe atliludof the aspirantwho dsiresto
observthis custom. In a sense,it is a "by-law"ol trainingand is usuallynol
repatd,unlessa specialrequestis made. ll desired,non-Buddhists
may
take all or any parl of this briel observance.
Having dedicated oneself to th practics, th m6ditator, when
conlronting the invitable challnges of training, can lace them with
composurs,rcallingthe invinciblscourageof the Buddha(and other great
spiritualfigurss)nho facsdthsss or similarlrialswhh uttrfearlessness.
Th rlationshioestablishedbelwen teachr and msditatorfor the
training period ssrvss as a mutual commitmenl. The meditator gives
permissionto th teacherto guid and correctthe trainingand knowsthat he
or she is not practicingin isolation. Ths mditationteacher is lhe Good
Friendin 0harma (theTeachings)and pledgesto assistthe medilatorln every
w a y , g u i d i n g a n d s u p p o r t i n gt h e t r a i n i n g . C o m m u n i c a t i o nl i n k s a r e
establishdand practicbsgins on a sound basis ol mulual conlidenc.

20

PREPARATIONS
'1.

FOR

INTENSIVE

PRACTICE

For the periodof intensivetraining,meditatorsara requsstedto arrang

all sxternal activities(family, business aflairs, etc.) prior lo onlering
practice,providing,of course,for smergncies.This is in ordrio allow
an uninterruptedpriod of practics.

2.

Pleasgforego reading,writing,practicingother forms of m6ditationor

religious exercis6s (mantras, visualization,prayer, stc.), and othef
aclivitis. Praciicemindfulnssexsrcissexclusively.

3.

Except at intervi6w tims, intensive rtreats are conducted in total

srlencs.

4.

Beginnersare individuallyintervieweddaily, and as nesded.

5.

Wheneverpossible,the statt is instructedlo assistthe mditator. lt is

prefrablethat the Insight worker perform no housekepingchor6s, tc.
duringthis trainingperiod.

6.
7.

The practiceol fasting is not permitted.

Please rport any illnessor accidnt immdiatelyto th assistantor
teacher.

8.

Telephoningor leaving the premises is not allowed without spcific

prmission.

9.

Wear plain,loossand easilylaunderedclothing.

10. Eat enoughfood and sleep the minimumnumberof hours requiredfor

good health.

21

GUIOELINES
FOB CONDUCT

For ths period ol commitment to intensiv rsidntialtraining, all

meditatorsar requsstd to voluntarilyaccept the Eighi Precepts. The
practice of observing the prcepts reveals many aspects of lhs medilator's
mind; designedto simplifylhe lrainingperiodand moderatethe daily lils of
the moditator, observancs of the prscepls enables attentionto locus solly
on lhe practics.
Most Vipassanameditationcenters offer the Five or Eighl Prcspts.
Anolherlssser-known st ofProceplsxislscalldths'Eight Pathsol Right
Living" ( Aliva Attha Slla Magga) ot lhe'Middle Way Precepts.' Thy are
suitablelor daily living as well as lor intensivepraclice. Both sels of precepts
are listodon th followingpage.
These codes ol conducl are complemenlaryin natur, One set of
guidelinesis not superioror interiorlo the other. The first guidelineis strict
wilh regardto worldly convention;the second cods is mors practicaland
reflectsa higherstandardof sthicalbhavior.The rulefor maintaining
silenc
duringintensivetrainingwas developedfrom ths MiddleWay Precepts.
Oependingon ths msditator'sinclination,
health,age,as well as tacilitis
practitioner
olleredat a meditalioncenter,the
has the optionof choosingto
abideby eitherset of guidelines.

THE EIGHTPRECEPTS

chooseto take eitherset of precepts,

The meditatormay volunlarily
fromlhe following:
agreeing
to abstain
EIGHT(STANDARD)
PFECEPTS
Intenlionally
lakinglife

EIGHTPATHSOF RIGHTLIVING
takinglife
Intentionally

Stealing

Stealing

All sexualconduct

All sexual conduct, taking intoxicating

drugsand drinks

Falseand uselessspeech

Uselessspeech

drugs
Takingintoxicating

Lying speech

or drinks
Eatingsolidlood alter mid-day*

Harshspeech

Seeingshowsand using

Gossipingspeech

cosmetics

Uslngverysoftbeds

Bearingtales

' Coflee,tea, chocolate,juices,soft drinks,clear soup, yogurtand cheese

are permitted. Meditatorsare advisedto moderateintakeof lood (to avoid
sleepiness,etc.).

23

O N E N T E R I N GT R A I N I N G

1.

Endsavorio b mindlul ol EACH and EVERY movsmenlon a

momentary basis. The meditator should try to sit, walk and pedorm any
action mindlullywilhoutwishingto discontinuor interruptthe lraining,
using skilflul means to ss whal is happeningin each moment.

2.

Make a positiv resolrrtionthal you will not b discouragedas long as th

end of sulfering has not been accomplishsd. Work with balancedeflort Stay in lh Middle Path, and
mindfulnssstrainingwill not be a burden. When you lose mindfulness,
just begin again,and again.
not too loos and not too tight.

3,

Msnlal taints and hindrancosned to be challenged."Wlcome'them

as teachefs and regard lhgm with mindtulnss. Thy rise-and{all
continuously in consciousness,

4.

0uringlhe arlyslagesof training,mindlulnssalternaleswith dlusion.

It is similarto quicklyswitchinga light on and off in a dark room. lf a
m o m e n t o f c l a r a i l s n t i o n l o l l o w s a m o m n t o f d e l u s i o nw h n
arisen.
mindlulnessis dropped,a whol6somemind has immdiately

5.

A new meditalorhas to'babysit'mindfulnsss.Mindlulnssshas to learn

how to sit, stand, walk, eat, slc., and it cannot keep up whh thss actions
all at once. When it'grows up" and becomes indpendentand can take
care ot itslf, il can cooperals with other factors in training. The
'babysinef in mindlulness is the object in lhe presnt moment.

6.

Problems in practic need to be discussedwilh lhe tachef, whose

clmmitmntis to help and work with you. Don'tlst mediiationproblems
lingraroundwithoutrssolulion.h delaystrainlngin lnsightpraclica.

Insight7. Don'tpracticawithdsirsto achieveany stateof Balization.

Knowledge
risesby itsell.
pleaseavoid:
8. Ouring
training,
cleaning,or olhsrwork,
makingjobs for yourslt,suchas non-essenlial
to escapeboredom;
in excessive
sleep,withconsequnt
lossof fiorl.Sleeponly
indulging
4-6 hourseachnightl
seeklngcomPany;
lossof rstraintof the senses
immoderation
in ating
failingto acknowledg
monlalactivitywhsnth mindseizeson or loses
holdol an idea.
9. lt is a principleof practicthat attsntionis focusedsolslyon your own
training.
OF TRAINING,
THEPRINCIPTES
10. WHENYOUCLEARLYUNDERSTAND
'PRACTICE'
FUNCTIONS
BY ITSELF. YOU WILL SIMPLY
THEN
CARRYOUTEVERYACTIONAS A NATUMLDUry OFTHEMIND.

25

COMMENCINGINTENSIVEPRACTICE

A medilatorvoluntarilyacceptslhe Eight Prceptstor ths durationof

formaltraining.
A Buddhistmay pay respectto the TripleGem of th Buddha(Teacher),
D h a r m a ( u n i v e r s a lL a w o r T r u t h ) , a n d S a n g h a ( O r d e r o l E n l i g h l e n e d
Disciplss). Non-Buddhistsmay make a suilable acknowlsdgmsntto laithtully
practiceand to rspectthe training.
Please repeal, in lhe ancient Pali language,after th mditationtacher:
IMAHAM BHAGAVA ATTABHAVAM TUMHAKAM PARICCAJAMI.
"Teacher,may I pay you respectfor the purposs of practicinglnsight
meditationfrom lhis momentl'
NIBBANASSAME BHANTE SACCHI KAFANATTHAYA KAMMATTHANAM
DEHI.
"Teacher,will you give me instruction
for insightmsditationso that I may
comprehendthe Palh, lhe Fruitionand Enljghlenment
later?'
Exlendyourlriendshipto all belngs.
Pleaserepeatafterlhe Teacher:
"May I and all beingsbe happy,free from suftring,lree lrom longingfor
revenge,ffoe from troubls,dilficultiesand dangars.
May all bings be protecledfrom misfortuneand loss.

May all beingshave the slrengthof mindto conqusrlhsir own suflering.

All beings have thir karma. They have karma as theit origin,as hsredity,
and as refuge. Whatevrkarmicactivityone psrforms,by body' spechor
mind,be it wholesomeor unwholesome,returnsto one.'
Remind onesell ol th brevity ol lile.
Plsase recite:
'Our lives are transintand dath is certain. That being so, we aro
tortunale to have snlerod upon the practics ol Insight medilation on lhis
occasion. as now we have not besn bofn in vain and have not missed lhe
oppodunityto practicethe Dharma.'
Rcalllhalthis practiceof Insightmsdilationis that of allthe Buddhasol
th6 past and their enlighteneddisciples.
Plase recite:
' T h e ' F o u r F o u n d a t i o n so l M i n d f u l n e s s , ' a st a u g h l b y t h e h i s l o r i c a l
Shakyamuni Buddha, is the Path comprehended by lhe Wise. On my own
initialivsand lo the bsl of my ability,I will lollow lhe Path in sincerityto realize
hs highstfruition, Enlightenment. I will practictrom this momnl onwards.
In memory of the Buddha, I ofler this practicaol oharma worthy of
Dharma.'

27

E S S E N T I A LI N S T R U C T I O N
FOR BEGINNEBS

In the xercisosdescribedbelow,focusedattntion(mindfulness)
is
placedon lhe sitting,slanding,walkingmovemnt,rclining,aMominal
movmentor mindfulnss
of the brealh,ating,etc. No activityis outsidthe
scopsof lraining.
S T E P B Y S T E P M I N D F U L N E S S( o b l s c t b y o b l c t ) , a s
d e m o n s l r a l o d I n t h e s e p a g e s , I N C n E A S E Sl h e o p p o r t u n l l l e s
f o r m l n d f u l n o s sl o f o c u s o n t h 6 r l s l n g - a n d - l a l l l n g
aspects of
oblocts, on a momentary basls In a CONTINUOUS
sequenoe.
Instructions
emphasiz
focusingmindfulnsss
9ivnlo new meditators
mainlyon themovemenls
ol thea&omenandwalking.Thislnltlallynarrow
focus facilitatsthe learningof ths methodand developsmomsntary
concentration
in a relativelyshorltim. Latr,lhe meditation
teacherwillvary
instructions
for balancing
conc6nlration
andmindtulnsss
andotherfactorsin
training.
The exercises
for relratcondilions,
but maybe modified
aredesigned
fornon-intensive
or dailypractice.
Mosl medllalors tend lo break lh momentum of
contlnuous mlndfulness when changlng postures. Please
follow through wlth the prlnclple ot cultlvatlng STEP BY STEP
(oblect by oblect) mlndfulness. Wh.n "breaks" sppear In the
p r a c l l c e ,l u s t b e g l n a g a l n a n d a g a l n .
THISIS THEKEY TO COBRECTANDCOMPLETE
PRACTICE.

28

LABELINGMENTAL AND PHYSICALOBJECTS

Newcomersto mindfulness
trainingmay lacilitatknowingobjscls
appsaringin consciousness
by msnlallyropoating"seeing,''hearing,'
thinking,"stc.,or "hselup,""litting,'andso forth.
Labeling phenomenalobjects ssrvss certain uselul purposes,
lessening
excessive
andobsessivo
mntalor physical
ac{ivity.Labeling
also
prtorms
helpsto rootoutthe mistaken
butembdded
notionlhata "self"
or
is responsible
lor therising-and-falling
awayol mental-and-material
states.
As practicematuresand mindfulness
directlyknowsobjects,these
labels,
usedinthe beginning
as a lemporary
aid,willautomatically
fadeaway
asfocusing
becomssmorenatural.

29

M I N D F U L N E S SO N A B D O M I N A L M O V E M E N TO R T H E
BREATH

The followinginstructionson mindfulnesson aHominal movmenimay

be adapted for meditaiors who have already stablishda prac'ticeol
locusingattentionon the breathin the nasalarea. Generally,focusingon the
breathproducesa degreeof tranquilitywhich is too intnssfor Insighlwork.
Insightmeditalorsare instructednot to follow the breath insideths body.
F o c u sm l n d l u l n e sosn l y o n k n o w i n g t h e i n - a n d - o u t b r e a t h s 8 s l h e y
occur, on a momentary basis.
Take a comfortablesittingpostureon a floorcushion,low benchor chair,
1.

New meditatorsare askedto tocus mindfulnsss

on abdominalmovmnt
in a relaxedand alertmanner-

2.

ll movementis vague, placeyour hand on the abdomenuntilths risingandJallingstagesare clear.

3.

Do not try to consciouslycontrolthe movement.

4.

W h e n b r e a t h i n gi n , l h e a b d o m e n r i s e s ; w h e n b r e a t h i n go u l , t h e
abdomenlalls. Place attentionon a sDotabout two inchosabove the
aspect ot each
navel. Be mindfulol the appearing-and-disappearing
phaseas lt occurs, on a momentary basls.

5.

As a beginner,you may label the movementby mentallynoting tise'

a n d ' f a l l , ' o r" i n "o r " o u t . "

6.

lf movementbecomes long, short, shallowor desp, simply nams the

occurfenceand reiurnto knowing"rise"and "lall"- your "anchor'objecl.

30

"disappearing.'
7. lf movement
seemsto disappear,
acknowldg
When
movementreturns,nol it ac@rdingly.
8.

ll lhe mind becomescalm. nole "calm mind.'

9 . lf ths mind wishes to think, permit it to do so. Thinking,as with any other
object, rises and falls. Acknowledge'lhinking,' "planning,""anger,'
"joy,"etc.,and relurnto observingthe'anchor" objct.

1 0 . lf attentionis avertedto a slrongexternalstimulus,such as hearing,not

"hearing"and relurnto the 'anchor"object.

'l 1. Thebeginnefsmindwillwanderlrequently.As soonas you are awarsot

attenlionstraying,not6 'wandelingmind' (or anolherword),and rturn
to the 'anchor"object. Observeall mentalstatescomingintoxistence,
peakingandladingaway.
12. As muchas possible,the beginnershouldlry lo be awareof abdominal
movementor mindfulness
ot the breath.
Sit tor 30, 45 or 60 mlnutes. Do not slt less lhan the
minlmum or more than the maxlmum tlme. A perlod of
mindlulness on abdomlnal movment or the brealh ig
alternated with mindtulnsss on other postures.
As
m i n d f u l n e s sI n c r e a s e s t, h e e x p e r l e n c e dm e d i t a l i o nt e a c h e rw i l l
glve turther Instructlons.

31

M I N D F U L N E S S :STEP BY STEP
I L L U S T R A T E DI N S T R U C T I O N

E N T E R I N GP B A C T I C E : M A K I N G R E S O L U T I O N A N D
OFFEBING SALUTATION

33

BIGHT HANO
MINDFULLY:
1. Plachandsllaton knees.
2. Turnrighthandon itsdge;stop.
3. Bringlorearmstraight
up (nottoo highor low);stop.
4. Bringhandhorizonlally
to mid-chst:
slop.
LEFT HAND
MINDFULLY:
'1.
Repeatsteps2-3 with left hand.
2.

Bring hand horizontallyto mid-chest,but stop belore louching right

3.

T o u c hh a n d s .

4.

Lowerheadslightly.
Make resolution,pay respect.

hand.

5.

TO RETURN EACH HAND TO KNEES

MINDFULLY:
'1
. Raisehead.
2.

Moverighthaod horizontally
out (sideways);
slop.

3.

Move righl hand straightdown towardsknee;stop beforetouching.

4.
5.

Touchknee (handis stillon edge);stop.

Turn handover (palmdown)to reston knee.

6.

Repeatsteps2-5 wilh lefthand.

34

I N T R O D U C T I OTNO T H E S I T T I N GP O S T U B E

Assumea comlortableposition,eitheron a thickfloor cushion,benchor

in a chair (preferablywilh no back rest). A hardwoodslanted medilation
b e n c hi s 2 0 i n c h e sl o n g ,6 i n c h e sw i d e ,a n d 6 i n c h e sh i g h . L e g sa r e l u c k e d
underneath
the bench. A meditation
c u s h i o ni s a p p r o x i m a t e l1y0 i n c h e s
high and 14 inchesin diameter. A hard loam rectanglis l8 incheslong, 12
'112
incheswide and 6 incheshigh.
Personswith physicalproblemsmay adjustthe sittingarrangementas
necessary.
ll seated on the,loor, adjust to a comfortablecross-leggedposition
w h i c hc a n b e h e l d r e l a t i v e l sy t a b l ef o r 3 0 , 4 5 o r 5 0 m l n u l e s . ( l f l o o
you wiLlnot acquireany concentration.)
uncomfortable,
K e e pt h e r o o m l e m p e r a t u r es l i g h t l yo n l h e c o o l e rs i d e . D o n o t t r y t o
shutout ordinaryslreel noises,bul beginnerswill find a relativelyquietplace
usefulin the earlystagesol training.
Wear loose clothing. Keep the back straightand relaxed. Hold your
h e a d g e n t l y u p r i g h t . R e l a x t h e m u s c l e si n y o u r s c a l p ,l a c e , n e c k a n d
shoulders.Eyes may remainclosedor half-closed.
F o c u s o n t h e s i t l i n g p o s t u r ef o r 2 - 3 m i n u t e sb y p l a c i n ga t t e n l i o n
momentarilyon lhe hands restingin the lap. Do not locus on the entireform
sitling. Acknowledge"sitting."

35

When focusing on sifting, the beginner may target mindfulness by locusing

momentarilyon the hands in the lap. Do not locus on any othet place.
(Focusing on the whole body sitting is difficult lor beginners.)
Mindlullyfocus on sitting 2-3 minutes belorc meditating on abdominal
movement,or mindfulnessol the breath.

36

CHANGINGFROM SITTINGTO STANOINGPOSTUBE

ll sittingon a lloor cushion(adapttor olhrsittingstyles),noteintention

move,
lo
MovsSLOWLY,focusingaltentionon one actlon at a time as you
lollow through with slop by step mindlulness (obiectby objct).
Maintainthe conlinuityof ths techniqu.
Be mindtulot tilringthe lorso, the shifiingot tho cushion(if usingtwo
haods,tocuson one hand),the shiflof weight,ihe movingot eachleg,the
placement
of the toesof eachloot,ths strtching
of th6 body,th raisingof
eachknee,andlhe raisingot the bodyto its lull ensnsion. Useon or two
hands,if necessary,
for balance.

37

Note intentionto move and mindlully bend body. Takeyour time.

3B

Mindfullynote body rising.

39

Mindfullyraise one knee at a time.

40

I N T R O D U C T I OTNO T H E S T A N D I N GP O S T U R E

When movingto a standingposture,be mindfulol "intentionto stand."

Acknowledge"Standing."
Standmindfullywith arms hangingdown at sides. Relaxhead,neckand
shoulders. Eyes may be closed or directed about three leet ahead. lf
necessaryto shiftweight,note the shiftingmovement.
lf mind wanders, nole the mental state and return to acknowledging
' s l a n di n g . "
Personswith physicalproblemsmay rducstandingtime or omit this
posture.

41

Whatareyou doing? Standing. Whatis standing? Body (fom) is standing.

Whatknows standing? Mind or consciousnessinows ;hndin:q.
Beginnersmay locus mindfulnessof standingat the solesof the feel, at
the
aodomen,or al anolherclear point.
Sland 10-15minutes,or 30-60secondsand go on to the walkingmovemenl.

42

INTRODUCTION
TO THE WALKING POSTURE

For walking msditation,an area permlttingabout 20 paces is idsal,

allhoughsmallrspacs can be ussd. Walkingis besl done in stockingor
bare feel, on a bars or carpetsd surface, prelerably wilh a neulral and plain
background.
In order to minimiz distractionstor ths beginner, walking is done
Indoors.
Acknowledgeths'standing- postureand "inlentionlo walk.' Relaxthe
hsad,ys, neck and shoulders.Oirectsys aboutthreefet ahead. Place
handsin front,crossodal wrists. Walk in a straighllins,gentlyand slowly. Do
not pay attentionlo th brath or muscle movemntin the leg or fool. lf
jmpatience,boredom, etc. riss, note the mental state, bul keep to the
spscifisdtime you have deierminedlor $/alking(30,45, or 60 mlnutg).
Personswith physicalproblems may adjustlhe praclice as necessary.
ll you wish lo stop walking bcauss of tiredness,mindfullystand lor a few
minutes,and lhen continuewalking.
ll you leave the mditation room, do not break th conlinuily ol
m i n d l u l n s s .M i n d f u l l yw a l k t o t h d o o r , n o t e t o u c h i n gt h e d o o r k n o b ,
coldnsss,hardness,turning,pulling,elc. Focus step by step mindlulnss
walkingdownlhe hall.

43

WALKING SCHEDULEFOB INTENSIVEPRACTICE

F I R S TD A Y :
Rightfootgoes
Leftfoot goes
S E C O N DD A Y :
Liftingandplacing
THIRD DAY:
Litting,
movingandplacing
FOURTH DAY:
placing
Heelup,lifling,moving,
FIFTH DAY;
placing
moving,lowering,
Heelup,Iifting,
SIXTH DAY:
placing,
pressing
Heelup,lifling,moving,lowering,

N O N . I N T E N S I V EP R A C T I C E
Duringnon-inlensivpraclice,meditatorsmay xpsrimentby locusing
lhatis,whichever
mindfulness
on thefirsl,secondor thirdstagesol walking,
stageis clear.

44

Whatareyou doing? Walking(noving). What is walking?Body (fom) is

walking. Whatknows walking? Mind knows walking.
Timefor walkingmindfulness
is usuallybalancedwithsiningmeditalionon
abdominalbreathingor mindfulnessol ihe breath.

45

Thid part: Mindtully note "moving."

lf the nind is inattentive, nole "wanderingmind," etc. and return to the
movement. lt is not necessaryto stop walking. lf you lift your eyes, note
"seeing."

Mindfully lower loat to the floor.

47

Sixth part: Mindfully note "pressing."

Continue walkingmindfulnessuntilyou reachthe end of the walking path.
Note "intenlionto stop." Place feet together. Note ,,stopping,""standing.,
Focus on standing about 30 seconds.

48

As you approachthe end ol the walkingpath,try to notethe "intentionto

stop,'and then "stopping."Note placingthe feet togetherand "standing."
You may rest mindfullyfor aboul 30-60 secondsbeforeturningin th
opposiledirection. Focuson "standing."
N o t e " i n t e n t i o lno t u r n . ' P i v o ts l o w l yo n o n e t o o t ,i n e i t h e rd i r e c t i o n ,
makinglitllelurns, unlilyou lace the oppositedireclion.

F e f o c u sy o u r e y e s , a n d n o t e ' s e e i n g , "" s t a n d i n g("f o r a b o u t3 0

s e c o n d sa) n d n o t e i n l e n t i o tno w a l k . W a l k ,m i n d l u l l yi n, t h s o p p o s i l e
direction.

49

I N T R O D U C T I OTNO T H E F E C L I N I N GP O S T U R E

training
shouldavoidlyingdown
Unlessweakor ill,newcomers
to Insight
time. lf you artiredand
exceptto sleepat the appropriate
unnecessarily,
mindfulnsss.
wishto restlor short periods,
lry lo kepcontinuous
Take a positionwhichwill not inducsslesp. In recliningths body,
mindfullylowerth bodyto the surface,notingcontact. Slowlylilt the legs,
movmenl,
one at a lime. Mindtully
nots"rising"and"lalling'ofabdominal
'touchiog.point.
"lying"and
Finda cleartouching
the
As a beginner,il you do lall asleep,try to sstablishmindtulness
to rise;focuson
momentyouawake.Whenawake,tryto notthe intention
withrising.
eachandeverymovemenl
in connction

50

Whatareyou doing ? Reclining.

What is rcclining? Body (form) is teclining.
What knows reclining? Mind knows rcclining.

51

RHYTHMIC PBACTICE -- HANO.BY.HAND

MINOFULNESS

We do not know where or whn Vioassana meditation teachers

developedthe Rhythmictrainingin mindlulness.Prhapsthis practicswas
devised over a hundred years ago and handgd down lrom tachr to
student. Up to lhe presenttime, a numberof mditationmastsrsin Thailand
and Burma teach this techniqueto further cultivats moment lo moment
mindfulness.The increasednumberof movemntsgivsmindfulnssmors
'work,"that is, additionalopportunitiesariss for the momentarylocusingon
objectsin theirrisingand fallingstages.
The premisefor this instructionis basedon ths Commentaryto the "Four
Foundalionsol Mindfulness"discourse(Maha Satipatthana Sulta). h is
a complemenlarypracticelo mindfulnessfocusedon abdominalmovement
and the walkingpractlce. As with the slow walkingmovemenl,this praciice
will soon become familiar. The beginner need not be concerngdabout
lorgetiingany sleps. Jusl focus "forgelting,"and rssume the sequence.
Rhythmicpracticeis appropriatefor both solitaryand group praclice. lt can b
usedby the meditatorwho is fatiguedor ill.
The speedof the movemeotsvarieswith experiencs.Maks a rssolution
to perlormrhythmicpracticefor 10-15minutes.

52

Note intention to move right hand.

MindfullyGise hand and note stopping. Bring hand to abdomen, but stop
belore touching: touch abdomen.

53

Mindlully taise left hand; stop. Bring to abdomen, but stop belore touching.
Touchabdomen. Bring EACH hand back to the knees, step by step.

54

MINDFULNESS
AT MEALTIME

Sinceall mentaland physlcalobjectsare of equal value in mindfulnss

training,lhe meditatorcan incorporateths trainingvery sasily into msaltime
periods. Taks your lime at meals and eat leisurely. lt's part ol your practbs,
On enteringthe dining room, tor example,look at and placethe hand
mindfullyon lhe back of the chair. lf usingtwo hands,focus on on hand.
Withdraw il slowly, and note moving. Focus awarnesson bending and
loweringths body and touchinglhe surlaceof the chair.
Step by stp mindfulnss can be maintained if you follow lhe
remmmendations
below. h's rallyquitesasy.
M I ND F UL L Y :
'1.

Look at tood, elc.

2.

Note ii there is a leelingol hunger.

3.

Acknowledgeintentionto movs the handwhich is placedon the knee.

4.

Turnone hand unlilit restson its edoe.

5.

Raise it straightup.

6.

Lowerth hand until it touchesthe utensil.

7.

Nole louchingthe utensil. Acknowledgeits hardness,etc.

8.

Graspths utensil.

9.

Lilt the utensil.

10. Move utensilforward.

'1
1. Movs utensildown to food.
12. Spear,spoonor cul lood, adaplingas necessary.tf you nsed ths use of
both hands,locus on only one hand.
'13.

Liftthe utensiland food.

14. Bringto lhe lips;stop.

15. Acknowledgetouchingths lips

55

16. Noteopeningthe mouth.

17. Placefood in moulh.
18. Closelips19. Bringutnsilbacklo lable.
20. Lowerulensil.
21. Stopbeloreloweringulnsilto table.
22. Sst ulensildownand nols lttinggo of fork, spoon,etc.
23. Bringhandbackto knee,loweringit mindfully.
24. Chswtood by locusingon ths aclionof lhe jaw. You may closeyour
eyes, il you wish. Notetoxlure,heal,cold, elc. Whentaslingllavor,
top che$/ingandfocuson lasl. Swallowfood.
25. focus on knowingihat mouthis emptyot food.
26. Noticsif{hsrs is a leolingof lullnessin the slomach.
Bepeatslops duringlhe meal. Meallimeis a new experiencs.Many
detailsregardingoatingwillgraduallyarisein clnsciousness.

56

GENERALMINDFULNESS

Mindfulnessduringintensivepracticeis likean electriclightturnedon in

the dark,sharplyrevealingevery object. Generalmindfulness,however, is
actuallyawaronessmixedwith delusionand is similarto our everydaymind.
Like an lectriclightswitchdon in daylighl,the brightnessis diffusdby the
sun. So a beginnr who only praclicss general awarensss scatters
mindlulness.
Duringtraining in an inlensivecourse with other mditators,howevr,
ther ar certain activitisswhich, for practicalreasons,cannol be greally
slowed down, such as during bathing. During such tims, general
mindfulnessallows one to locus on the predomlnant objectin consciousness, resuming stsp-by-slep (object-by-objecl)mindfulnessas soon as
possible.
A meditatorin trainingshould avold any complicaledactlvitywhich is
likely to cause loss of mindlulnss. For this reason it is best to simplify
aclivitiesas much as possiblewhen snteringan intensiveperiodof training.

57

C O N C L U D I N GI N T E N S I V EP R A C T I C E
T R A N S F E RO F M E R I T O F W H O L E S O M ED E E D S

The performingol meritoriousdeeds of body, spech and mind as

wholesomeendeavors(or karma)have a numbrof interpretive
levels.
The practiceof Vipassanameditation,which ncapsulatesthe entir
Noble EightloldPath, is merit ot the highestordr. Dedicatinglhs morit of
on's practiceto all sentientbeings is an ancienttraditionin Buddhism. lt
expressesthe aspirationthat other beings rejoics in deeds of merit. By
rejoicingin anotheas good deeds and expressingsympatheticjoy, one
realizesa pure and uniliedmind.
In sharing meril, the meditalor remembersone's tachers,parents,
family, frlends, indilferentpersons, enemies,stc., sxtendingthe range of
meritequallyand imparlially
to all beings.
Afterconcludinga periodof intensivetraining,the meditatoris released
lrom the observanceol the EightPrecepts.Buddhistsmay then observethe
Five Preceptsfor laily.
The medita+ormay consult the teacher for guidelinesin bringingthe
practiceof Insightmeditationinlo dailylile.

58

C O R R E C T I N GM E D I T A T I O N
PROBLEMS

HOW TO HANDLEPHYSICALPAIN IN TRAINING

When pain arisesin any of lhe postures(occurringmostlyin sitting),note

It and returnto th "anchor"objciof abdominalbroathing,for exampls. ll it
inlensiliesand you ned to shift posilion,first acknowldgethe intenlionlo
move, and slowly adiust the body, observing gach and evary movement
and any emolionalstates which may aris in conneclionwith sining.
DO NOT use ego force lo maintain any posture. Suffering,which
h a p p e n s b y i t s e l f ,f o r c e s t h e b o d y t o c h a n g e . S i t t i n g t h r o u g h p a i n
(sspscially for th beginner) causss d6filments to aris. Only ths
experienced Insight worker can sometimes separate the image of pain lrom
hurt.
It is Wrong Viw thal self can control pain. Som medilatorsforce
themselvesto sit throughpain in ordrto see mors sulfsring,but that mrsly
creates intentionalpain which is artiliciallyinduced.
Please rsmember that Vipassana meditalion is solely a mental
t r aI nI n g .
When mindfulnss and concentrationhavs suflicientlydevlopsd,
cerlainnew aspectsof painwill mergs.

H O W T O C O B R E C TS L E E P I N E S S
AND DULLNESS

Beginners
will invariably
expsrlsncesleepiness
and dullnessin early
phassof praclic.Nolethesemsntalstateswhentheytouchths mind.
To counteract
thessstates,keeplhe eyesopsn,sland,walk,or wash
ths face. Useskilllulmansto awakenthe mind.
A dull,sinkingmindoccurswhnan excssof CONCENTRATION
aDDears
in consciousnsss.
MINDFULNESS
is lhntooweakto observethe
flux ol mental oblocts. Sleepinss
and dullnessar6 an indication
lhat
the medilator
has regrssed
to practicing
concntratlonmedilation.
I t l s l m p o r t a n t t h a t t h e I n s l g h t m e d l t a t o r u n d e r s t a n dt h a t
only MOMENTARYCONCENTRATIONls needed tor Vipassana
medllatlon.

61

HOW TO WORK WITH SEVEREEMOTIONALPAIN IN

EARLY TRAINING

Mental sulferingconnsctedwith past (or luture) svents occurs only in

t h e p r e s d n i m o m e n l . l l i s l h e p r e s e n tm o m e n t ,w i t h i t s a s s o c i a t e d
e m o t i o n a ls t a t e s , w h i c h t o u c h e s l h e m i n d , c a u s i n g a s h i f t i n m e n t a l
equilibrium. The origin and terminating points of stress, conflict and
frustrationactually have the same point of conlact. The eradicationof mental
paintakes plac when dslusionis no longerpresentand mindtulnessarises
in consciousness,
lf a new meditatorsuddenlyxperiencesthe risingof severesutfering,
mindfulnessmay bs too fragilelo dominatesuch strong emotion. In fact,
mindlulness
may be entirelylostat thattime.
T o r e m e d y l h e s i t u a t i o n ,a c o r r e c t i v s w i t c h t o c o n c e n t r a l l o n
technlques

will help to weaken intenseemotion,while still conservinga

measureof mindlulnessso lhat practicecan continue. Whenthe emotional

state is mads managsabls,then thg concentrationtechniqueis gradually

r e l e a s e d p e r m i t t i n gm i n d f u l n e s st o o n c e a g a i n r e t u r n . B y s u c h s e l f correction,insightpracticebeginsto strengthenand mature.
At this time, a medilationteacher's close and skillful supervisionis
invaluable.
Later,when mindfulnessmatures,the meditatorwill be ableto focuson
the rising-andjallingol strong emotion and "cut olf" these slates on a
momentarvbasis.

62

MEMOBIES
AND
H O W T O H A N D L ER E C U B B I N G
O V E R A C T I V EI M A G I N A T I O N

The practiceof Vipassanameditationis concernedonly withthe present

momentof reality.Tho mentalstatesdetailingpast eventsor projectionsinto
the future are simply noted as "remembering,""imagining"or "planning."
They are not considered"pure" objectsof mindfulnessin thal thy are not
presentreality,such as seeing,hearing,etc.
When these mgntal states arise, note them and returnto tho "anchor"
object ol abdominalbrealhingor the movementof walking,elc. ll the reappearanceol memoriesor imaginationpersistsand causesan excessloss
of mindfulness,acknowledgs"wanderingmind."
ll the novice msditator cannol observe thsse statss arising-anddisappearing,
lhen simply change lhs object, e.9., open lhs eyes, walk
mindfullyinsteadot sitting,etc.
Vivid memoriesor tlightsof the imaginationare mentalobjectsthat ars
lo observewithclarity.Onlythe wellsimplytoo potentlor lragilemindfulness
developedmindfulnessof an experiencedInsightworker can releasetheir
oersistentreturn.

1E

About The Author

A C H A NS O B I NS. NAI\4TO
Born in Thailand in 1931,
Achan Sobin spent 32 years as a
Buddhist monk and instructor in
Vipassana (lnsight) and Concentiation meditation. In Thailand
and Laos, Achan (m eaningteacher)
taught Insight meditation, Dharma
( Buddhist teachings),Abhidharma
philosophy and the Pali language.
For several years, he lived as a
wandering forest monk and entered long pedods of intensive
soLitarypractice.
Achan had many teachers.
His prijlcipal teacher was Chao
Khun Bhavanabhirama Thera who
introdrced him to a meticulous
itep by step method for developing mindfulness. At age 24, Achan
Sobin becume a recognizedteacher
of
Vipassana meditation and
Abhidharma and taught for many
yeals at Wat Maha Dhatu monastery ancl other centem in Thailand.
He is also the founder of a
Abhidharma and Vipassanacente.

in southerrl Thailand (Phuket ProYince) where he offers Westerners

a winter training cou$e for tfuee
months,beginningin 1990.
ln l9'72, the Thai Sangha
Council appointed him the Abbot
of the first Thai temple in Los
Angeles,America. He is alsothe
Founder-Abbotof the Vipassana
temple, Wat Buddha Wararamof
Denver,Colorado.
Achan's studentshave published his teachings in INSIGHT
MEDITATION: Practical Stepsto
Utimste Truth,
A lay instructor since 1980,
Achan Sobin now teachesat the
mountain retreat center of the
Vipassana Dhura Meditation
Soclety in Southern CaUfomia,
and in other centersin the United
Statesand Canadawherehe hopes
to further contribute his skills and
energies towalds the establ-ishment of Insight meditation n the
West.

T h e l o g o o f t h e V i p a s s a n aD h u r a M e d i t a t i o n S o c i e t y
( A M T ) r e p r e s e n t st h e A M A T A D H A R M A , o r t h e D e a t h l e s s
Realm. Amata Dharma is the lmmortai Truth proclaiming
n o d e a t h ,n o b i r t h , n o c a u s e - a n d - e f f eacnt d n o r e v o l v i n gi n t h e
W h e e l o f B i r t h - a n d - D e a t h . T h e o u t e r c i r c l e r e p r e s e n t st h e
m e d i t a t i o np r a c t i c eb a s e do n t h e 3 2 p a r t s o f t h e b o d y a n d t h e
F o u r E l e m e n t so f L i f e r e p r e s e n t e db y t h e a i r , e a r t h f i r e a n d
water.
VIPASSANADHURA MEDITATION SOCIETY
E s t a b l i s h e di n 1 9 8 6 , r h e V i p a s s a n aD h u r a M e d i t a t i o n
S o c i e t yi s a m o u n t a i n r e t r e a tc e n t e r i n S o u t h e r nC a l i f o r n i ao, n
B i g B e a rM o u n t a i n ,o n e h o u r f r o m S a n B e r n a r d i o n .
T h e S o c i e t y i s a n o n - p r o f i t o r g a n i z a t i o ns e e k i n gt o a s s i s t
a n y o n e w h o i s s e a r c h i n gf o r t h e p a t h l e a d i n gt o t h e d e v e l o p mentof Mindfulnesa
s ndWisdom.
T H E P U R P O S EO F T H E S O C I E T Y I S T O
s h a r et h e t h e o r y a n d p r a c t i c eo f t h e B u d d h a ' st e a c h i n g ,
t e a c hV i p a s s a n a( l n s i g h t )m e d i t a t i o na n d c o n c e n t r a t i o n
t e c hn i qu e s ,
c o o r d i n a t ee f f o r t s w i t h o t h e r B u d d h i s t a n d l a y o r g a n i z a t i o n s
s h a r i n gt h e s a m eo r s i m i l a rg o a l s .