Tu Viện Quảng Đức105 Lynch Rd, Fawkner, Vic 3060. Australia. Tel: 9357 3544. quangduc@quangduc.com* Viện Chủ: HT Tâm Phương, Trụ Trì: Nguyên Tạng   

Basic Exercises on Mindfulness or Vipassana Meditation

08/01/201103:32(Xem: 3362)
Basic Exercises on Mindfulness or Vipassana Meditation

buddha quote 1
Basic Exercises on Mindfulness or Vipassana

        Venerable Saddhammaransi Sayadaw

English translation by Sayamagyi Daw Hnin Yi
Mawlamyaing, Myanmar





All those who have come to practice Vipassana Meditation want to gain Insight very quickly. Those who have not experienced any Insight yet would like to gain Insight very quickly. Those who have experienced some Insights would like to gain further Insights very quickly. Everyone wants to gain Insights very quickly. To reach these goals, one must first listen very attentively and closely to the "Basic Exercises on Vipassana Meditation" so that one will remember each and every word of the instruction thoroughly when you practice. One must read and study them diligently. Only then will one be able to reach the goal.

Vipassana Meditation practice is not something that has to do with physical effort or verbal recitations. It has to do with the mental faculty or mind.

Thus, it is absolutely crucial that one knows how to:

- keep the mind on the object of meditation with pinpoint precision
- train the mind so that it does not wander to outside objects
- train the mind so that it will wander for long, if and when it wanders to outside objects

To be able practice in such a way, one must read, study, memorize, listen and pay close attention to the details of the Basic Exercises in a diligent and meticulous manner. Thus all those who want to practice Vipassana Meditation effectively should read and study the Basic Exercises with special care and attention.

Saddhammaransi Sayadaw


This is the first lecture on Basic Exercises or Basic Principles of Mindfulness Meditation by the most Venerable Sayadaw of Saddhamma Ransi Yeiktha (Meditation Center) for those yogis who have come to practice Vipassana Meditation at Saddhamma Ransi Yeiktha (Meditation Center).

Of those who have come to practice Vipassana Meditation, those who have not experienced any Insight would like to gain Insight as quickly as possible. Those who have already experienced some Insight would like to gain further Insights more quickly. To be able to reach the highest goal quickly, you must listen with utmost care and attention to the following discourse "Basic Exercises on Mindfulness Meditation" and practice accordingly.

To mention briefly, there are three kinds of "Basic Exercises on Mindfulness Meditation". They are:

- meditating while in the sitting position
- meditating while walking
- meditating while performing daily activities or "Meditating on the General Details"

I. Meditating while in the sitting position

I will first explain about meditating while in the sitting position. First you must pick a quiet and peaceful place. Then, choose the most comfortable posture which will enable you to sit for quite some time. You may sit with your knees bent under you or you may sit cross legged, but you must choose a posture which will enable you to meditate for a long time. After you are satisfied with your sitting posture, keep your back and head straight. Then, close your eyes and focus your attention on you abdomen.

When you inhale or breathe in, the abdomen Rises or Expands. You must note this rising with close concentration so that your mind is pinpointed on it from the start of the Rising, as it rises in stages, to the end of the rising without your mind wandering anywhere and note as: "Rising".

When you exhale or breathe out, the abdomen Contracts or Falls gradually. You must also note this from the beginning of the falling, in stages, to the end of the falling, with pinpointed precision so that your mind does not wander anywhere and note as: "Falling".

When noting the Rising and Falling of the abdomen, you should try not to concentrate on the physical form of the abdomen. You should try to concentrate on how the air, when inhaled, affects some tension and pressure that pushes up from the inside. You must try to feel and know or realize this pushing up of the air from the inside, the tension and pressure, etc., and not the physical form of the abdomen. The abdomen is so called only for its namesake, "Pannat" (Concept or Convention). Vipassana is not for Pannat (Concepts) but for the true nature, "Paramat" (Reality). The nature of air pushing up from inside, the tension, pressure, etc., is "Paramat", the real thing that is happening when you breathe in. Thus you must concentrate closely and precisely to try to know this Reality.

You must note as carefully when breathe out. You must try not to concentrate on the form or shape of the abdomen, but on the gradual and slow movement, vibration and recession of the air as you breathe out.

Thus you must keep noting these 2 movements as "Rising, Falling"; concentrating on the gradual force of air that makes the abdomen rise and the gradual contraction of the abdomen as you breathe out.

If you feel that you cannot keep your calm by noting these 2 movements as "Rising, Falling", you may add another object and note "Rising, Falling, Touching."

When concentrating on "Touching", you should not allow yourself to be carried away by the form or shape of your limbs touching the floor/mat or each other, but concentrate on the hardness or tension of the touch.

If you still cannot concentrate enough and your mind tend to wander with these three movements, then you can add another and note "Rising, Falling, Sitting, Touching".

When you concentrate on the "Sitting", try to concentrate by encompassing from the upper part of your body down and try to feel the stiffness and tension on your body (from the force of air element that has pushed you up into the sitting position). You should not concentrate on the shape or form of the head, hands, legs or body. The "desire to sit" has set in motion the air element that supports and props up the body into this position called "Sitting". You must try to feel the stiffness, tension, pressure, etc. of this support and not the form of body, hands or legs.

So now you have 4 objects to note: "Rising, Falling, Sitting, Touching". When you note with 4 objects as such, your mind will usually become calm. If you find noting as "Rising, Falling, Sitting, Touching" with the 4 objects is helpful, you may continue with such noting. However, if you find that noting with 4 objects as such puts your mind in so much strain and worry that you cannot concentrate well, you may want to note with just 3 objects as: "Rising, Falling, Touching". If you still find that noting even with 3 objects is not helping you, you can note with just 2 objects as "Rising, Falling". The main objective is to calm the mind and develop concentration.

As a beginner, while noting "Rising, Falling, Sitting, Touching", your mind may wander here and there - to the pagoda, monastery or temple, to the shopping centers, to the house, etc. When this occurs, you must also make note of your wandering mind as "Wandering, Imagining, Planning, etc." As your concentration becomes strong and your Insight progress, you will find that your wandering thoughts disappear after a few notings. You will come to realize for yourself that the thoughts pass away with a few continuous notings by observing precisely and closely in a meticulous manner.

As you progress in you concentration and reach the Insight knowledge known as "The Knowledge of Dissolution" (Bhanga Nyana), you will find the thoughts disappear with each noting.

With further progress in your Insight, you will come to see not only the thoughts disappear with each noting, but the noting mind (or awareness) also disappears with the noting. Thus you will come to realize that: "The thoughts are not everlasting. Also the noting mind (or the awareness of them) is not everlasting - Anicca."

Being so oppressed by such rapid succession of Arising and Passing away, the yogi comes to realize their Unsatisfactory nature or Suffering. At the same time, the yogi finds that this Arising and Passing away as well as the resulting Suffering cannot be warded off in any way or by anyone. One cannot do anything about it. It is Uncontrollable - Anatta. There and then you come to the realization or Insight into the truth about: "All conditioned things being Transient (Anicca), being objects of Suffering (Dukkha) and being Uncontrollable (Anatta)". Thus, a yogi comes to a clear Insight or knowledge of Anicca (Impermanence), Dukkha (Suffering) and Anatta (Uncontrollability).

Mindfulness on the pain

As you go on concentrating "Rising, Falling, Sitting, Touching" for about an hour or 45 minutes, you will notice that your limbs start to ache, become painful or numb. When this occurs, you have to change your concentration from "Rising, Falling, Sitting, Touching" onto the pain, and concentrate your mind on the pain.

There are 3 ways of being mindful or fixing your concentration regarding the pain:

The first is to concentrate on the pain with the objective of making the pain disappear.

The second is to make a strong determination to make the pain disappear within this one sitting or within one day, and to fight it all out in an aggressive manner.

The third is to concentrate so as to know the true nature of the pain.

Method #1. Concentrating with the objective of "wanting to be relieved of the pain". The first way means that the yogi is actually craving for the pleasure of having no pain. That means the yogi is having greed for pleasure. Mindfulness Meditation is to rid oneself of greed, to stop being greedy. Instead, this greed (Lobha) now becomes an obstacle to the progress and realization of the true nature of things. Thus, a yogi should not contemplate in this way.

Method #2. The second way, where you determine yourself to get rid of this suffering, is not good either, because there is anger (Dhosa) in the determination to fight. In other words, the determination is colored with anger. One will not be able to make progress if one allows anger to creep in. That is why one should not adopt this method.

Method #3. The third way is to concentrate your mind on the pain so that you will come to know the "true nature" of the pain. Only when one comes to know the true nature (of pain, in this case), Udaya Vaya (the Arising and Passing away) will be revealed or known.

When pain occurs, yogis usually tend to become tense both in body and mind. One should not tense up like that, but try to relax both in body and mind. You should also try not to worry about whether you will have to endure the pain the whole time or during this whole hour. You must try not to have such worries.

You should keep yourself calm and adopt the attitude that: "Pain will come and go at its own will, and my duty is to keep mindful of the pain". You must also adopt the attitude that you will practice "patience with the pain". Patience is the most crucial element in dealing with pain. The saying that "Patience leads to Nibbana" is the most useful maxim in Mindfulness Meditation.

After making a determination that you will be patient, keep both your body and mind calm and relaxed. Don’t be taut. Then, pinpoint your mind on the pain and try to concentrate on the intensity of the pain ("How painful is it?") and on where the pain is most crucial ("On the flesh or skin, in the muscles or right down in the bones or marrow?").

You must try to concentrate on the intensity of the pain with each noting, then note as: "Painful, Painful; Aching, Aching; etc.", and know exactly where they occur and how painful it is. Mindfulness on the pain should be deep and penetrative, and not superficial. As you keep noting, if you are deeply mindful, you will notice very clearly that after 4 or 5 notings, these pains and aches become more and more severe and unbearable.

After reaching the peak, the pain will tend to lessen and subside following its own course. When this occurs, you should not relax your concentration. Instead, you should earnestly and enthusiastically continue being mindful. You will then experience for yourself the pain becoming less and less after every 4 or 5 notings and the pain shifting to another location.

Thus seeing the changing nature of pain, the yogi becomes interested in the practice. Continuing in this way, as the mind gets more and more steep in concentration, you will find that the pain increases with each noting.

After reaching a peak, the pain usually subsides. One must not relax the intensity of one’s noting when the pain starts to subside. Instead, one must continue with the same intensity of effort, and one will find the pain subsiding with each noting, and the pain changing locations. Thus the yogi will come to realize that pain is not everlasting; it is always changing. It increases as well as decreases. In this way, the yogi comes to know more about the real nature of pain.

Continuing noting in this way, when a yogi reaches the stage of Insight known as "The Knowledge of Dissolution" (Bhanga Nyana), he/she will realize, as if seeing clearly by his own eyes, that the pain disappears completely with each noting, as if suddenly plucked away. In this way, the yogi comes to realize that: "Pain is not permanent. It is Impermanent." The yogi is now gaining the upperhand on the pain.

With further deepening of Insight, those yogis whose Insight Knowledge of "Bhanga Nyana - Knowledge of Dissolution" are sharp, are able to experience that: "with each noting, not only the pain but also the noting mind (or consciousness) disappears with it".

In the case of yogis whose Insight knowledge are exceptionally sharp, they will see distinctly 3 phases disappearing, that is: the passing of the pain, the consciousness that recognizes or becomes aware of the pain, and the noting mind registering the pain.

Thus the yogi comes to realize that pain is not everlasting or permanent, neither does the consciousness (or feeling of the pain), nor the noting mind.

Being oppressed by such quick succession of Passing away or Dissolution, the yogi feels that it is Unsatisfactory - Suffering or Dukkha. As these cannot be warded off, it is Uncontrollable - Anatta.

Thus, the yogi comes to realize that:

Pain is Anicca - Impermanent.
Pain is Dukkha - Suffering [Unsatisfactory].
Pain is Anatta - Uncontrollable.

When such knowledge become very distinct and clear, progress will be made into further Insights.

Mindfulness on Hearing

While meditating, you may hear sounds, see things or smell things that are around you. You may especially hear the sounds of corks, birds, hammering and beating sounds, sounds of people, cars, etc. When you hear such sounds, you must note as: "Hearing, Hearing." You must try to pay only "bare attention" to the sounds. That is, you must try not to let your mind follow these sounds or let your imagination get you about them.

When your concentration gets relatively strong, as you note "Hearing, Hearing", the sounds may become indistinct as if from far away, or as if being carried far away, or getting nearer, or hoarse and not clear. That means you are getting better concentration on your noting. You are progressing in your noting.

As you go noting in this way and your concentration get better, you will find that as you note "Hearing, Hearing", the sounds disappear syllable by syllable and the noting mind also disappear after hearing each syllable. Yogis, whose Insight knowledge are sharp, are able to experience this very clearly and distinctly.

Even yogis, who are beginners in noting "Hearing, Hearing", will be able to experience distinctly that the sounds disappear in disjointed syllables, without being connected to each other to make any sense.

For example, when one hears the sound of the word "Gentleman" and note it as "Hearing, Hearing." You will notice hearing the sound of the syllable "Gen" first and then pass away. You will next hear the sound "tle" and pass away, and finally the sound "man". The sounds arising and passing away in such broken sequence that the meaning of the word becomes obscure and unintelligible. Only the Passing away of the sounds in broken sequences becomes evident.

When you experience the sounds disappearing, you will come to realize that the sound is not permanent. When you experience the noting mind also vanishing or passing away, you will realize that the noting mind is also not permanent. Thus you will realize further that the sound being heard is not permanent nor is the noting mind permanent. Thus it is Anicca [Impermanent].

Being oppressed by the quick succession of such passing away means Unstisfactoriness or Dukkha.

Since one cannot stop or ward off this oppression of passing away, it is Uncontrollable (Anatta).

Thus while noting "Hearing, Hearing", one will come to realize the Insight knowledge of Anicca, Dukkha and Anatta, and progress to further Insight knowledge.

Mindfulness in the sitting position

Noting during the sitting position as "Rising, Falling, Sitting, Touching" has to do with the physical body, it is known as Kayanupassana Satipatthana.

Noting as "Painful, Numb or Aching" has to do with the feelings, it is known as Vedananupassana Satipatthana.

Noting as "Wandering, Wandering, Planning, Planning, Thinking, Thinking, etc." has to do with the mind or acts of consciousness, it is known as Cittanupassana Satipatthana.

Noting as "Seeing, Seeing, Hearing, Hearing, Smelling, Smelling, etc." has to do with the dhammas, it is known as Dhammanupassana Satipatthana.

So we see that while practicing in one sitting of Mindfulness Meditation, as instructed by our benefactor, the Venerable Mahasi Sayadaw, there is included all the 4 practices of Satipatthana.

II. Meditating while walking

There are 4 ways of noting Walking Meditation; they are:

Making one noting with one step
Making 2 notings with one step
Making 3 notings with one step
Making 6 notings with one step

Method #1. The first way is to make note of the step as one movement as: "Left step, Right step". When you note "Left step," you must keep your mind closely pinpointed on the movement, from the beginning of the step to the end of the step. You must concentrate closely on the gradual forward movement of the step. Try not to concentrate on the physical form of the foot. Similarly with the "Right step," you must concentrate on the gradual forward movement of the step, movement by movement. You must not concentrate on the physical form of the foot.

Method #2. The second way is to make note of the step as 2 movements as: "Lifting, Dropping, Lifting, Dropping". You must be aware of the nature of the gradual upward movement of the foot, movement by movement, and again not the physical form of the foot, as you note: "Lifting." Similarly, when you note "Dropping," you must keep aware of the nature of the foot dropping slowly, movement by movement, and not the physical form.

The name of the physical form, such as "foot", is so called for its namesake only. They are "Pannat", Concepts or Conventions. Concepts are not objects of Vipassana. The element of motion or movement is "Paramat", Reality. Only Realities are the objects of Vipassana.

It is the element of Vayo dhatu (the air element or the element of motion), "Paramat" (Reality) that is making the movement possible. You must concentrate closely and precisely to know this element of Vayo dhatu.

Method #3. The third way is to note 3 movements as: "Lifting, Pushing Forward, Dropping". When you are Lifting your foot, you must keep aware of the gradual upward movement of your foot as explained above. When you note as "Pushing Forward," you must keep aware of the gradual movement of the foot forward. When you note "Dropping," you must pay careful attention to the dropping gradually of the foot downward.

All these movements must be closely and keenly observed so that you are with the "present moment" of the movement of your foot as well as the "knowing" of the nature of the movement itself, which is Paramat. When your concentration is strong, as you note "Lifting", you will come to realize for yourself not only the gradual upward movement, movement by movement, but also that it becomes lighter and lighter as it moves upward.

As you note "Pushing Forward," also you will come to realize not only the gradual forward movement, movement by movement, but also that it becomes light as it moves forward. When you drop your foot and note ["Dropping"] as such, you will again realize not only the downward movement, movement by movement, but also that it becomes heavy as it goes down. Such realization results in the yogis becoming interested in their practice. It means the start of the emergence of the Insight (Penetrative) Knowledge for the yogi.

Experiencing Lightness means experiencing the characteristics of Tejo dhatu - element of heat and cold, and V¬yo dhatu - element of motion or movement.

Experiencing Heaviness means experiencing the characteristics of Pathavi dhatu - element of extension, toughness or hardness, and Apo dhatu - element of cohesion and fluidity.

The knowledge or awareness of such mental and physical phenomena is the beginning of Insight knowledge into the intrinsic nature of mental and physical process as it really is.

Method # 4. The fourth way is to make note as 6 movements [and there are 3 techniques.]

1) Noting 6 movements as: "Beginning to Lift, End of Lifting; Beginning to Push Forward, End of Pushing Forward; Beginning to Drop, End of Dropping".

- "Beginning to Lift" means only the heal has been raised.
- "End of Lifting" means the whole feet together with the toes has been raised.
- "Beginning to Push Forward" means the foot has just "started" to push forward.
- "End of Pushing Forward" means the stage of the foot that is just about to descend for dropping.
- "Beginning to Drop" means the stage of descending to drop.
- "End of Dropping" means when the foot touches the ground or floor.

Actually, this is just dividing the 3 movements into 6 as "beginning and ending".

2) Another way is to note as: "Wanting to Lift, Lifting; Wanting to push forward, Pushing forward; Wanting to drop, Dropping." In this type of noting, the mental phenomena (Wanting to...) and physical phenomena (Lifting, etc.) are noted separately.

3) Still another way is to note as: "Lifting, Raising; Pushing Forward; Dropping, Touching, Pressing."

- When you note "Lifting," it is the stage where only the heel starts to lift.
- "Raising" means the whole foot together with the toes is raised.
- "Pushing Forward" means pushing the foot forward as just one movement.
- "Dropping" means starting to put the foot down.
- "Touching" means the foot touches the ground or floor.
- "Pressing" means pressing the foot in order to lift the other foot.

Thus you will note as "Lifting, Raising, Pushing Forward, Dropping, Touching, Pressing" in 6 movements. Yogis can make real progress by noting with such 6 movements and gain further Insight.

III. Meditation while performing daily activities

or on the general details

"Mindfulness on the General Details" means being mindful of the little details in the daily activities as one goes through the daily routine. It is not the time for Sitting Meditation or Walking Meditation. They are little details that you do when you return to your living quarters, such as: opening the door, closing the door, making the bed, changing clothes, washing clothes, preparing meals, eating, drinking, etc. You must keep aware and note all these little details, too.

Mindfulness while having a meal

The moment you see the meal, you must note as "Seeing, Seeing".
When you stretch your hand to reach the food, note as "Stretching, Stretching".
When you touch the food, note as "Touching, Touching".
When you collect and arrange your food, note as "Arranging, Arranging".
When you bring it to your mouth, note as "Bringing, Bringing".
When you bend your head to take the food, note as "Bending, Bending".
When you open your mouth, note as "Opening, Opening".
When you put the food into your mouth, note as "Putting, Putting".
When you straighten or raise your head again, note as "Raising, Raising".
When you chew, note as "Chewing, Chewing".
When you are aware of the taste, note as "Knowing, Knowing".
When you swallow, note as "Swallowing, Swallowing".

The above instructions are in accordance with the way our benefactor, The Venerable Mahasi Sayadaw, who practiced and noted while taking a morsel of food. You should also be mindful or aware of such movements, closely, precisely and energetically.

It will not be easy in the beginning to be aware of all the movements. You will forget to note many of the movements, but you must not be discouraged. When your concentration deepens, you will be able to note all the movements.

At the beginning of the practice of such mindfulness, you must first try to focus on the most distinctive movement to you as your main object. What is the most distinctive movement to you? If stretching your hand is the most distinctive movement, then you must try to note "Stretching, Stretching" without missing or forgetting. If bending your head is most distinct, try to note "Bending, Bending" without missing or forgetting. If chewing is most distinct, try to note "Chewing, Chewing" without missing or forgetting. You should thus try to note at least one distinctive movement as your main object without missing or forgetting.

Once you can focus your mind on one object closely and precisely and gain in concentration, you will be able to focus and note the other movements and sustain your concentration. In this way, you can make progress in the various stages of Vipassana Insights while taking your meal.

The chewing movement is especially more distinctive. Our benefactor, The Venerable Mahasi Sayadaw, has once said that: "Of the 2 jaws, it is the lower jaw that is involved in the chewing movement. This movement of the lower jaw is actually what we call ‘Chewing’ ".

If you can note this gradual movement of the jaw well and have good concentration, you will find noting on the chewing movement to be quite well and good. Beginning with this chewing movement, you will be able to note all the movements involved in taking food.

Mindfulness on the motion of sitting down

Noting "Sitting, Standing, Bending, Stretching" are also part of "Noting the General Details". If one really keeps keenly aware, one will realize that there arises first the "Desire to sit" before the actual act of sitting. This awareness is usually experienced by those yogis whose concentration is basically good. Thus one must start with noting this desire as "Wanting to sit, Wanting to sit". Only when the actual movement of sitting begins, one will note as "Sitting, Sitting".

When you note "Sitting, Sitting", try also not to concentrate on the forms of head, body, legs, etc. You must concentrate closely on the "nature" of the gradual downward movement, movement by movement. You must concentrate in such a way that your mind stays pinpointed on the "present moment" of the downward movement, movement by movement.

You have to concentrate very closely and precisely so that you can realize the "real nature" (Paramat) of the movement. If you can concentrate in that way on the movement and your mind also is able to stay with the "present moment", you will realize for yourself clearly that you are not only aware of the gradual downward movement but also able to feel it getting heavier and heavier as it moves downwards.

Mindfulness on the motion of standing up / getting up

When you want to stand up, if you keep closely and keenly aware, you will be aware of the "Desire to get up" first. You must note this as "Wanting to get up, Wanting to get up". The desire to get up sets in motion Vayo dhatu (the element of motion) which pushes you up. As you bend forward to collect your energy to get up, note as "Collecting energy, Collecting energy". If you stretch your hand to the side for support, note "Supporting, Supporting".

When the body becomes filled with energy, it will gradually rise upwards. This movement is what we call "standing up" or "getting up". We note this as "Standing up, Standing up". These "phrases" are used just for its namesake (Concept). Again, we must try to realize the nature of the gradual upward movement. Thus we must concentrate closely and precisely on the nature of the upward movement as well as to be with the "present moment" as it rises upwards.

If you can make your mind stay pinpointed on the "present moment" as well as closely and precisely aware of the nature of the upward movement (the Reality; Paramat), you will come to realize that as you reach higher and higher up, the body becomes lighter and lighter as it rises upward.

Thus you come to realize for yourself the heaviness with the gradual movement downwards, and the lightness with the gradual movement upwards. Realizing the "Lightness" means seeing the nature of Tejo dhatu [the Fire element] and Vayo dhatu [the Wind element]. Realizing the "Heaviness" means the nature of Pathavi dhatu [the Earth element] and Apo dhatu [the Water element].

Seeing the Arising and Passing away

MOTTO: Only when the nature (particular mark or characteristic) is known, Udaya Vaya will be seen.

After coming to know the nature of the particular phenomena, one will come to know Udaya (the Arising) and Vaya (the Passing away). One will come to see the Arising and Passing away from moment to moment. There is one arising and passing away; then another arising and passing away; another arising and passing; and so on. Seeing clearly the Arising and Passing away is Sankhata Lakkhana (mark or sign of Conditionality of Arising and Dissolution).

Continuing noting in this way after seeing the Arising and Passing away, if one’s concentration becomes strong and advanced, you will find the Arising not so distinct, but the Passing away becoming more prominent. Experiencing the Passing way more distinctly, the yogi come to realize that no phenomena is permanent.

When the yogi becomes clearly aware that the noting mind also passes away, he/she will come to realize that the noting mind is also not permanent, that both mental and physical phenomena are Impermanent (Anicca).

Being oppressed by such rapid succession of Passing away means Suffering (Dukkha). Such Dissolution cannot be stopped or warded off; it is taking place at its own will means Uncontrollable (Anatta). When your Insight knowledge of this Anicca, Dukkha and Anatta becomes very clear and thorough, one can progress to further Insights.

Thus while noting the process of sitting down and standing up, one will come to realize the "characteristics of Anicca, Dukkha and Anatta" (Sannanna Lakkhana). When one is clear and thorough about this Sannanna Lakkhana, one will gain further Insights that one has been aspiring for.

Mindfulness on bending and stretching

Noting the bending and stretching are also part of "Noting the General Details" of daily activities. When you are about to bend your arm, if you keep attentively aware, you will find that there is first the "desire to bend". Thus you must note as "Wanting to bend, Wanting to bend". Next, you must concentrate closely and attentively to know the nature of the gradual movement of the bending of the arm. Here also one will be able to experience the lightness of the arm as it moves upward by paying very close and precise attention.

When you want to stretch the arm back after taking care of whatever need to be taken care of by bending, the "desire to stretch" will also become distinct. Then you must note as "Wanting to stretch, Wanting to stretch". When the actual movement of stretching occurs, note as "Stretching, Stretching". This outward and downward movement of the arm, we call "stretching". As you note "Stretching, Stretching", you will also notice it becomes heavier and heavier as it falls downwards.

The characteristics of Lightness and Heaviness are known as "Sabhava Lakkhana" (Specific or Particular mark or characteristic).

MOTTO: Only when the nature (particular mark or characteristic) is known, Udaya Vaya will be seen.

Continuing noting in this way, one will come to realize that the nature of Lightness and Heaviness arise and pass away, and thus comes to know the "Sankhata Lakkhana" (Compound or Conditioned characteristic which has a beginning, middle and end [or dissolution]).

As one reaches the stage of Insight of "Bhanga Nyana" (Knowledge of Dissolution), one sees the Dissolution of the bending and stretching phenomena more clearly and distinctly. Thus one comes to realize that: "The act of bending is not everlasting, and the noting mind on the bending is also not everlasting. The act of stretching is not everlasting nor the noting mind on the stretching everlasting."

Thus, while bending and stretching, one can have a clear and thorough knowledge of the "characteristics of Anicca, Dukkha and Anatta" and progress to the higher knowledge or Insight that one have been aspiring for.

Blessings by Sayadaw

Having listened to the 3 aspects of the Basic Exercises on Vipassana Meditation, may you be able to practice accordingly and acquire that knowledge which you have been searching for with ease and realize the peace of Nibbana, the extinction of all suffering, soon.


- May we be fulfilled with the Venerable Sayadaw’s blessings.

Sadhu, Sadhu, Sadhu!

Metta (Loving Kindness)

Recitation for radiating thoughts of Metta (Loving Kindness) used at the Saddhammaransi Meditation Center:

May all beings in the ten directions be free from harm.
May they be free from mental suffering.
May they be free from physical suffering.
May they physically and mentally at ease.
May they be able to bear the burden of life (*)

(*) (to repeat 3 times)

Maxims for recollection

* Only when mindful at the present moment of Arising, will Sabhava Lakkhana (the Particular mark or characteristic) be really known.

* Only when the nature (the particular characteristic) is known, Udaya Vaya will be seen.

* All Arising physical and mental phenomena must be explicitly observed as "inevitable ending" in Dissolution (Passing away).

* When the Dissolution (Passing away) is known, Anicca will be explicitly known.

* When Anicca is seen, Dukkha becomes obvious.

* When Dukkha becomes obvious, Anatta is seen.

* When Anatta is seen, Nibbana will be realized.




Sincere thanks to Dr. Binh Anson for offering us with this article.

Update: 01-12-2001

Gửi ý kiến của bạn
Tên của bạn
Email của bạn
12/01/2011(Xem: 2380)
There are seven basic steps: 1. Start out with three or seven long in-&-out breaths, thinking bud- with the in-breath, and dho with the out. Keep the meditation syllable as long as the breath. 2. Be clearly aware of each in-&-out breath. 3. Observe the breath as it goes in & out, noticing whether it's comfortable or uncomfortable, broad or narrow, obstructed or free-flowing, fast or slow, short or long, warm or cool. If the breath doesn't feel comfortable, change it until it does. For instance, if breathing in long & out long is uncomfortable, try breathing in short & out short. As soon as you find that your breathing feels comfortable, let this comfortable breath sensation spread to the different parts of the body.
12/01/2011(Xem: 2616)
Unshakable deliverance of the mind is the highest goal in the Buddha's doctrine. Here, deliverance means: the freeing of the mind from all limitations, fetters, and bonds that tie it to the Wheel of Suffering, to the Circle of Rebirth. It means: the cleansing of the mind of all defilements that mar its purity; the removing of all obstacles that bar its progress from the mundane(lokiya) to the supramundane consciousness (lokuttara-citta), that is, to Arahatship.
11/01/2011(Xem: 2624)
The people are members of the Sangha of the Rio Grande Valley, a band of diverse people who meet, not always regularly, to meditate and discuss Eastern thought. Their common thread is Zen meditation and the pursuit of mindfulness. Mindfulness, the shift of focus to the present, is the path to a more peaceful living, members of the group say.
10/01/2011(Xem: 2522)
I am quite pleased to follow Rev. Thich Tam Tue after his beautiful lecture last Sunday on Amitabha Buddha. It seems so odd that Pure Land and Zen should be reconciled, since their philosophic basis and their view on life vary so much. But in China, Korea and Vietnam, these two schools did come to form a syncretic, holistic view of Buddhism. And this is the topic that I have chosen to speak on today.
07/01/2011(Xem: 2571)
I would like to say a few words in introduction about the practice of meditation. Many people throughout the world, in the West as well as the East, are very interested in meditating. They are attracted to this practice and express great interest in it. Yet, of all the many people who engage in meditation, only a few really understand its purpose.
06/01/2011(Xem: 2643)
“Mindfulness practice is simple and completely feasible. Just by sitting and doing nothing, we are doing a tremendous amount.” In my last column I discussed why mindfulness is essential to spiritual practice, for no matter what spiritual tradition we follow, we must have a mind that is able to stay in the present moment if our understanding and experience is to deepen. Now I would like to talk about some aspects of the actual mindfulness practice.
05/01/2011(Xem: 2638)
An ancient maxim found in the Dhammapada sums up the practice of the Buddha's teaching in three simple guidelines to training: to abstain from all evil, to cultivate good, and to purify one's mind. These three principles form a graded sequence of steps progressing from the outward and preparatory to the inward and essential . Each step leads naturally into the one that follows it, and the culmination of the three in purification of mind makes it plain that the heart of Buddhist practice is to be found here.
05/01/2011(Xem: 3176)
In general terms, Right Concentration means establishing the mind rightly. On one level, this can apply to all the factors of the path. You have to start out by setting the mind on Right View. In other words, you use your discernment to gather together all the Dhamma you've heard. Then when you set the mind on Right Resolve, that's also a way of establishing it rightly.
05/01/2011(Xem: 2617)
For the beginning meditator I believe it would be helpful to establish an order in the various steps taken in meditation. First, then, it would be wise to establish a place of quiet to which one may retire daily and not be interrupted in his endeavors. Then wash carefully face, hands and feet. Better yet, if time permits, take a cleansing shower and put on loose, comfortable clothes.
27/12/2010(Xem: 2951)
The mental exercise known as meditation is found in all religious systems. Prayer is a form of discursive meditation, and in Hinduism the reciting of slokas and mantras is employed to tranquilize the mind to a state of receptivity. In most of these systems the goal is identified with the particular psychic results that ensue, sometimes very quickly; and the visions that come in the semi-trance state, or the sounds that are heard, are considered to be the end-result of the exercise. This is not the case in the forms of meditation practiced in Buddhism.
facebook youtube google-plus linkedin twitter blog
Nguyện đem công đức này, trang nghiêm Phật Tịnh Độ, trên đền bốn ơn nặng, dưới cứu khổ ba đường,
nếu có người thấy nghe, đều phát lòng Bồ Đề, hết một báo thân này, sinh qua cõi Cực Lạc.

May the Merit and virtue,accrued from this work, adorn the Buddhas pureland,
Repay the four great kindnesses above, andrelieve the suffering of those on the three paths below,
may those who see or hear of these efforts generates Bodhi Mind, spend their lives devoted to the Buddha Dharma,
the Land of Ultimate Bliss.

Quang Duc Buddhist Welfare Association of Victoria
Tu Viện Quảng Đức | Quang Duc Monastery
Senior Venerable Thich Tam Phuong | Senior Venerable Thich Nguyen Tang
Address: Quang Duc Monastery, 105 Lynch Road, Fawkner, Vic.3060 Australia
Tel: 61.03.9357 3544 ; Fax: 61.03.9357 3600
Website: http://www.quangduc.com ; http://www.tuvienquangduc.com.au (old)
Xin gửi Xin gửi bài mới và ý kiến đóng góp đến Ban Biên Tập qua địa chỉ:
quangduc@quangduc.com , tvquangduc@bigpond.com