Guidance on Meditation Practice According to Buddhist Teachings

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Preparation

To meditate, the first step is to find a suitable place that will help your practice. A suitable place is one that is peaceful and quiet. You can find tranquility in nature. However, if you meditate indoors, you need to find a space that supports your focus, and you should go to this place every time you meditate. You may adorn the meditation space with a statue or image of the Buddha (Buddha, संस्कृत: बुद्ध), candles, flowers, and light an incense stick to support your practice. However, these items are not essential. What matters most is having a peaceful place to meditate.

When you begin your meditation, you need to choose a comfortable sitting posture that suits you. You can sit cross-legged with your back straight. If sitting in full lotus posture (Padmāsana, पद्मासन), with your legs crossed, is too difficult, you can sit in half-lotus (Ardha Padmāsana, अर्ध पद्मासन), placing one foot on top of the other. If sitting in half-lotus is also difficult, you can adopt the ‘Burmese style’ (Burmese Style, बीरमीय मुद्रा) or ‘easy way,’ where one foot is placed in front of the other, and your legs are apart without overlapping.

meditation sit cross-legged with back straight

Sit cross-legged with back straight

Sitting in full lotus posture (Padmāsana, पद्मासन) meditation

Sitting in full lotus posture (Padmāsana, पद्मासन)

Sitting in half-lotus posture (Ardha Padmāsana, अर्ध पद्मासन): right leg or left leg on top

Sitting in half-lotus posture (Ardha Padmāsana, अर्ध पद्मासन): right leg or left leg on top

If you still find it difficult, you can sit on a chair or a bench. You can also use a cushion if desired. While sitting in full lotus is the ideal posture, you must choose a posture that allows you to maintain your meditation practice effectively. Regardless of the posture, it is important to keep your body and back straight.

We will now discuss three types of meditation: Forgiveness Meditation (Kshamā Bhāvanā, क्षमा भावना), Loving-Kindness/Mindful Loving-Kindness Meditation (Mettā Bhāvanā, मेट्टा भावना), and Insight Meditation (Vipassanā, विपस्सना).

Forgiveness Meditation (Kshamā Bhāvanā, क्षमा भावना)

Lesson by Venerable Sīlānanda

We practice Forgiveness Meditation (Kshamā Bhāvanā, क्षमा भावना) to eliminate all feelings of regret and anger. Forgiveness Meditation has three parts: asking others for forgiveness, forgiving others, and forgiving ourselves.

Before you write anything on the blackboard, you must wipe it clean. Similarly, before forgiving others and forgiving yourself, you must first be forgiven by others. Sometimes, when you make a mistake toward someone, you feel regret. Especially during meditation, you want to keep your mind pure and clear, but these thoughts of regret linger in your mind, disturbing your practice. Therefore, the first thing you must do is ask others to forgive you.

Next, you must forgive others for their mistakes. There may be someone who has wronged you, making you angry or upset. You must let go of those feelings of anger to allow your mind to be at ease. You must forgive everyone, because without forgiveness, you cannot meditate. Therefore, Loving-Kindness Meditation (Mettā Bhāvanā, मेट्टा भावना) and Forgiveness Meditation go hand in hand. If you cannot forgive someone, you cannot radiate loving-kindness toward them. Thus, the second part is that you must forgive others.

Another very important point is that you must forgive yourself. Sometimes, forgiving yourself can be difficult. If you cannot forgive yourself, feelings of anger and frustration toward yourself will disturb your meditation. Therefore, the third part is that before practicing Loving-Kindness Meditation (Mettā Bhāvanā, मेट्टा भावना), you must practice forgiveness toward yourself.

Thus, Forgiveness Meditation (Kshamā Bhāvanā, क्षमा भावना) is a prerequisite for practicing Loving-Kindness Meditation (Mettā Bhāvanā, मेट्टा भावना).

Loving-Kindness/Mindful Loving-Kindness Meditation (Mettā Bhāvanā, मेट्टा भावना)

Lesson by Venerable Sīlānanda

Loving-Kindness/Mindful Loving-Kindness

Metta (Loving-Kindness) is one of the four divine abodes, or Brahmavihāra (Brahma- vihara, ब्रह्मविहार), the dwelling places of the Brahmas. Loving-Kindness Meditation is explained and thoroughly guided in the Visuddhimagga (The Path of Purification, विषुद्धिमग्ग). Those who wish to practice Loving-Kindness Meditation seriously need to follow the instructions in this book. The practice described here is supplementary for those practicing Vipassanā (Insight Meditation, विपस्सना). While practicing Vipassanā, meditators should dedicate time each day (approximately 30 minutes) to practice the four supportive methods. One of these is Mindful Loving-Kindness (Mettā Bhāvanā, मेट्टा भावना). The other three methods are: Mindful Gratitude to the Buddha, Mindfulness of the Impurity of the Body, and Mindfulness of Death.

Loving-Kindness can be likened to a type of oil used in machinery to help it run smoothly. No one would want to drive a car that is out of oil for fear of damaging the engine. Similarly, few people remember to add the oil of loving-kindness in their relationships with others, which is why there are many blockages and difficulties in these relationships. If people would just apply a little oil of loving-kindness in their interactions, many misunderstandings and obstacles could be reduced; many feelings of anger, jealousy, hatred, ill will, and envy would vanish from the world.

Practicing Loving-Kindness Meditation will bring us eleven benefits, as the Buddha taught:

  1. Sleep peacefully.
  2. No nightmares.
  3. Wake up peacefully.
  4. Be loved by all people.
  5. Be loved by non-human beings (Devas, देव).
  6. Be protected by the Devas (Chū Deva, देव).
  7. Fire, poison, and weapons cannot harm you.
  8. Easily concentrate the mind.
  9. Have a bright and pleasant appearance.
  10. Do not feel confused at the time of death.
  11. If Loving-Kindness is developed to a higher level, one will be reborn in the Brahma realm (Brahmaloka, ब्रह्मलोक).

To attain these benefits, we must practice Loving-Kindness Meditation (Mettā Bhāvanā, मेट्टा भावना)

Loving-Kindness (Mettā, मेट्टा) is a type of compassion, a sincere wish for all beings to be at peace and happy. Loving-Kindness is not about attachment or clinging to any one individual. It is a pure form of love, a genuine desire for both yourself and others. When sincere Loving-Kindness fills your heart, you feel calm and at peace. This source of pure bliss will flow toward those you direct your heart to. When you direct this Loving-Kindness toward all beings, all beings will absorb your Loving-Kindness. This thought of Loving-Kindness will also create a friendly, peaceful atmosphere among people, making interactions harmonious and comfortable.

When practicing Loving-Kindness Meditation (Mettā Bhāvanā, मेट्टा भावना), you begin by sending Loving-Kindness to yourself. You wish for yourself to be happy and peaceful. When silently reciting: “May I be filled with love, tolerance, and forgiveness, may I have good health, peace, happiness, a body free from illness, a mind free from affliction, may I have joy every day, and may I not face obstacles,” it does not mean you are selfish. Because in order to send Loving-Kindness to others, you must first have Loving-Kindness for yourself.

When you send Loving-Kindness to yourself, you also use yourself as an ideal example. This means that when you say, “May I be filled with love, tolerance, and forgiveness, may I have good health, peace, happiness, a body free from illness, a mind free from affliction, may I have joy every day, and may I not face obstacles,” you simultaneously reflect on the fact that “I want to be filled with love, tolerance, and forgiveness, I want to have good health, peace, happiness, a body free from illness, a mind free from affliction, joy every day, and no obstacles,” and recognize that others wish for the same things. You use your own heart to understand the hearts of others, desiring for them the same health, peace, happiness, and absence of affliction.

After sending Loving-Kindness to yourself, you send Loving-Kindness to all beings. You must send Loving-Kindness to yourself first because if you are not at peace, how can you send peace to others? Therefore, before sending Loving-Kindness to all beings, you must cultivate and nurture this Loving-Kindness within yourself. You can send Loving-Kindness in many ways. You can direct Loving-Kindness toward all beings based on their location. Beings here include animals, insects, and so on. First, you send Loving-Kindness to all beings in your home. Then, you send Loving-Kindness to all beings in your neighborhood, city, district, state, country, the world, the universe, and finally, you send Loving-Kindness to all beings in general. As you recite these phrases, try to imagine those beings you are directing your heart toward as being healthy, peaceful, and happy. Your Loving-Kindness will reach them, and they will truly become healthy, peaceful, and happy.

Loving-Kindness Meditation lasts for fifteen minutes. You can also send Loving-Kindness to specific groups of people: teachers and spiritual guides, parents, family members, friends, strangers, people who may not like you, and all beings.

Practicing Forgiveness Meditation and Loving-Kindness Meditation

Practicing Forgiveness Meditation and Loving-Kindness Meditation

When practicing Forgiveness Meditation (Kshamā Bhāvanā, क्षमा भावना), please join your hands together and recite:

Because of ignorance and lack of clarity, I have acted, spoken, and thought in ways that have caused harm and suffering to others and to other beings. I ask for all beings to open their hearts with compassion and wisdom to forgive me.
I sincerely forgive all those who have acted, spoken, and thought in ways that have caused harm and suffering to me.
I sincerely forgive myself and vow to do good, avoid evil, and keep my mind pure from now on.

You should recite these phrases from five to ten times before practicing Loving-Kindness Meditation (Mettā Bhāvanā, मेट्टा भावना) or Mindful Loving-Kindness.
Right after Forgiveness Meditation, you can practice Loving-Kindness Meditation as follows:

Send Loving-Kindness to each group of people

When practicing Loving-Kindness Meditation (Mettā Bhāvanā, मेट्टा भावना) in this way, you can silently recite the following phrases about ten times in your heart:

May I be filled with love, tolerance, and forgiveness, may I have good health, peace, happiness, a body free from illness, a mind free from affliction, may I have joy every day, and may I not face obstacles.

May my teachers and spiritual guides be filled with love, tolerance, and forgiveness, may they have good health, peace, happiness, a body free from illness, a mind free from affliction, may they have joy every day, and may they not face obstacles.

May my parents be filled with love, tolerance, and forgiveness, may they have good health, peace, happiness, a body free from illness, a mind free from affliction, may they have joy every day, and may they not face obstacles.

May all my family members be filled with love, tolerance, and forgiveness, may they have good health, peace, happiness, a body free from illness, a mind free from affliction, may they have joy every day, and may they not face obstacles.

May my relatives be filled with love, tolerance, and forgiveness, may they have good health, peace, happiness, a body free from illness, a mind free from affliction, may they have joy every day, and may they not face obstacles.

May my friends be filled with love, tolerance, and forgiveness, may they have good health, peace, happiness, a body free from illness, a mind free from affliction, may they have joy every day, and may they not face obstacles.

May my coworkers be filled with love, tolerance, and forgiveness, may they have good health, peace, happiness, a body free from illness, a mind free from affliction, may they have joy every day, and may they not face obstacles.

May all meditators be filled with love, tolerance, and forgiveness, may they have good health, peace, happiness, a body free from illness, a mind free from affliction, may they have joy every day, and may they not face obstacles.

May those who do not know me be filled with love, tolerance, and forgiveness, may they have good health, peace, happiness, a body free from illness, a mind free from affliction, may they have joy every day, and may they not face obstacles.

May those who do not have positive feelings toward me be filled with love, tolerance, and forgiveness, may they have good health, peace, happiness, a body free from illness, a mind free from affliction, may they have joy every day, and may they not face obstacles.

May all beings (Sattva, सत्व) be filled with love, tolerance, and forgiveness, may they have good health, peace, happiness, a body free from illness, a mind free from affliction, may they have joy every day, and may they not face obstacles.

May all beings be free from enmity, may they experience happiness, may they not suffer, may they not harm one another, may they not be narrow-minded; may they live long, free from sickness, may they achieve their full potential, and may they live in peace. For all beings who are suffering, may their suffering end. For those who are afraid, may their fear cease. For those who are grieving, may their grief come to an end.

Sending Loving-Kindness to Beings Based on Their Location

When practicing Loving-Kindness Meditation (Mettā Bhāvanā, मेट्टा भावना) in this way, you can silently recite the following phrases about ten times in your heart:

May I be filled with love, tolerance, and forgiveness, may I have good health, peace, happiness, a body free from illness, a mind free from affliction, may I have joy every day, and may I not face obstacles.

May all beings in this home be filled with love, tolerance, and forgiveness, may they have good health, peace, happiness, a body free from illness, a mind free from affliction, may they have joy every day, and may they not face obstacles.

May all beings in this area be filled with love, tolerance, and forgiveness, may they have good health, peace, happiness, a body free from illness, a mind free from affliction, may they have joy every day, and may they not face obstacles.

May all beings in this city be filled with love, tolerance, and forgiveness, may they have good health, peace, happiness, a body free from illness, a mind free from affliction, may they have joy every day, and may they not face obstacles.

May all beings in this state be filled with love, tolerance, and forgiveness, may they have good health, peace, happiness, a body free from illness, a mind free from affliction, may they have joy every day, and may they not face obstacles.

May all beings in this country be filled with love, tolerance, and forgiveness, may they have good health, peace, happiness, a body free from illness, a mind free from affliction, may they have joy every day, and may they not face obstacles.

May all beings in this world be filled with love, tolerance, and forgiveness, may they have good health, peace, happiness, a body free from illness, a mind free from affliction, may they have joy every day, and may they not face obstacles.

May all beings in the universe be filled with love, tolerance, and forgiveness, may they have good health, peace, happiness, a body free from illness, a mind free from affliction, may they have joy every day, and may they not face obstacles.

May all beings be filled with love, tolerance, and forgiveness, may they have good health, peace, happiness, a body free from illness, a mind free from affliction, may they have joy every day, and may they not face obstacles.

May all beings be free from enmity, may they experience happiness, may they not suffer, may they not harm one another, may they not be narrow-minded; may they live long, free from sickness, may they achieve their full potential, and may they live in peace. For all beings who are suffering, may their suffering end. For those who are afraid, may their fear cease. For those who are grieving, may their grief come to an end.

After practicing Forgiveness Meditation (Kshamā Bhāvanā, क्षमा भावना) and Loving-Kindness Meditation (Mettā Bhāvanā, मेट्टा भावना), you can practice Insight Meditation (Vipassanā, विपस्सना).

Practice Insight Meditation (Vipassanā, विपस्सना)

Lesson by Mahasi

Practice Insight Meditation (Vipassanā, विपस्सना)

Introduction

Of course, no one wants to suffer, and everyone strives to find happiness. Everywhere in the world, humanity is looking for ways to prevent or reduce suffering and create peace and happiness. However, their primary goal is to create physical happiness through material means. In reality, happiness or suffering depends on our mind. Yet, very few people think about the issue of spiritual development. Even fewer are those who wish to train their minds.

To satisfy material needs, people often focus on mundane tasks such as bathing and dressing neatly. They pay much attention to obtaining food, clothing, and shelter. Scientific progress has helped improve their material lives, such as advances in communication and transportation, and medical inventions for preventing and treating illness. These efforts are indeed important, but they only help protect and nourish the body. These inventions and successes cannot eliminate or diminish the suffering of aging, illness, family discord, and economic crises.

In conclusion, human desires cannot be fulfilled by material means. Only mental training can help a person overcome these sufferings. Therefore, we must find an effective way to train, stabilize, and purify the mind. This method is found in the Mahā Satipaṭṭhāna Sutta (The Great Discourse on the Four Foundations of Mindfulness, महा सतिपट्ठाना सूत्र), a teaching that the Buddha gave more than 2,500 years ago. The Buddha taught:

“This is the only way to purify the mind of beings, to end anxiety and sorrow, to eliminate bodily illness and mental suffering, to achieve the Noble Path and attain Enlightenment (Nirvāṇa, निर्वाण). That is the Four Foundations of Mindfulness (Cattāri Satipaṭṭhānā, चत्तारी सतिपट्ठान).”

Preparation Phase

If you truly practice meditation to attain enlightenment and liberation in this very life, you must set aside all worldly thoughts and behaviors during your meditation practice. This is done to cultivate noble virtues. It is the foundational step in the development of meditation. You must keep yourself pure and ethical, as ethics are the essential foundation for the development of wisdom. You must observe the precepts of a lay Buddhist, and for those who have taken monastic vows, they must adhere to the precepts they have received. In long meditation retreats, meditators must observe the Eight Precepts (Bāgavan Sīla, बागवन शील).

  1. Do not kill.
  2. Do not steal.
  3. Do not engage in sexual misconduct.
  4. Do not lie.
  5. Do not consume alcohol or intoxicants.
  6. Do not eat at inappropriate times (no food after noon).
  7. Do not engage in dancing, singing, playing musical instruments, applying cosmetics, wearing perfumes, or adorning yourself with flowers.
  8. Do not lie or sit in places that are too luxurious or beautiful.

Another important point is that you should not speak or act disrespectfully towards those who have attained a high level of realization (the noble ones, Aryas, आर्य).

Traditionally, ancient meditation masters often advised placing trust in the Buddha (बुद्ध), as this helps calm the mind when unwholesome or fearful images arise during meditation. While practicing meditation, it is also essential to have a meditation teacher (Ācārya, आचार्य) who can guide you clearly in your practice, indicating how you are meditating and the progress you are making, as well as providing guidance when necessary.

The main purpose and great achievement of meditation practice is to help you eliminate greed (lobha, लोभ), anger (dosa, दोष), and delusion (moha, मोह) — the three roots of all suffering and wrongdoings. Therefore, you must actively engage in meditation with the determination to eradicate greed, anger, and delusion; only then will your meditation practice be fully successful.

The method of Insight Meditation (Vipassanā, विपस्सना) based on the Four Foundations of Mindfulness (Satipaṭṭhāna, सतिपट्ठान) is the method that the Buddha and the noble Sangha practiced to attain enlightenment. Rejoice that you have the opportunity to practice this precious form of meditation.

Four Protective Contemplations

The following four protective contemplations are also essential when you begin your meditation retreat. You should reflect on the Buddha (Buddha, बुद्ध), Loving-Kindness (Mettā, मेट्टा), the impurity of the body, and death (Maraṇa, मरण).

1/ First, express your gratitude and reverence to the Buddha by reflecting on His noble qualities:

“With all my heart, I offer my respects to the Blessed One, the fully enlightened one, the awakened one, possessing complete wisdom and virtue, who fully understands all things, the teacher of gods and humans, the one who brings peace and happiness.”

2/ Then, direct your Loving-Kindness toward all beings, uniting your heart with all living beings without any distinction:

“May I be free from all illness and sorrow. May my parents, teachers, friends, and all beings be free from hatred, illness, and sorrow. May all beings be free from suffering.”

3/ Reflect on the impurity of the body, which is a common attachment to the unwholesome. Pay attention to the impurity of the stomach, intestines, phlegm, pus, and blood, in order to remove thoughts of attachment to the physical form.

4/ Reflect on the certainty of death. This contemplation is psychologically beneficial. The Buddha often emphasized that life is uncertain and transient, but death is certain and unavoidable. The ultimate goal of life is death. The process of life involves: birth (Jāti, जाति), aging (Vaya, वय), illness (Vyādhi, व्याधि), suffering (Dukkha, दुःख), and finally, death.

During your practice, you can sit in full lotus (Padmāsana, पद्मासन), half lotus (Ardha Padmāsana, अर्ध पद्मासन), or with your legs uncrossed. If sitting on the floor makes it difficult for you to focus or causes discomfort, you can sit on a chair. In short, you can sit in any posture as long as you feel comfortable.

First Exercise

Focus your attention on the movement of your abdomen. Remember, you should focus your mind, not your eyes, on your abdomen. By focusing on your abdomen, you will notice the rising and falling movements. If you cannot clearly perceive the movement of your abdomen, you can place both hands on your stomach to “feel” the rising and falling. After a while, you will clearly perceive the movement of the abdomen. You should note the expansion and contraction of the abdomen. Every movement of the abdomen should be noted. From this exercise, you will learn the movement of the abdomen. You do not need to pay attention to the shape or posture of the abdomen; simply observe the sensations and the pressure created by the movement of the abdomen.

For beginners, this method is very effective for developing attention, concentration (Samādhi, समाधि), and wisdom (Prajñā, प्रज्ञा). The longer you practice, the clearer the movements will become. When wisdom is fully developed, you will perceive the continuous process of body and mind through each sense. As a beginner, your attention and concentration are still weak, so you may find it difficult to keep your mind focused on the continuous rising and falling. Therefore, you may think: “I don’t know how to keep my mind on these rising and falling movements.” Remember, this is a learning process, so continue your meditation with peace of mind. The rising and falling movements are always present, so you don’t need to search for them. In fact, beginners only need to simply focus on the two movements of rising and falling, so the practice is not too difficult. Continue practicing this first exercise by focusing on the rising and falling movements. Never repeatedly say the words “rising” and “falling” aloud; simply mentally note them. Mentally noting will help you focus on the object of meditation. But if mentally noting hinders your attention, you can just observe the movement of the abdomen without mentally noting. You should breathe naturally and evenly, avoiding long or shallow breaths. Many meditators try to clearly see the rising and falling and may breathe deeply or quickly, but this will cause you to become fatigued.

Second Exercise

While practicing observing the rising and falling of the abdomen, other thoughts will arise, causing you to forget your focus. Thoughts, desires, ideas, imaginations, etc., will appear between the “rising and falling.” You should not ignore these distractions or wandering thoughts but instead acknowledge each one as it arises.

When your mind imagines something, you must know that you are imagining and note: “imagining, imagining, imagining.”

When you think about something, note: “thinking, thinking, thinking.”

When you reflect, note: “reflecting, reflecting, reflecting.”

When you plan to do something, note: “planning, planning, planning.”

When your mind wanders away from the rising and falling, note: “wandering, wandering, wandering.”

When you imagine going somewhere, note: “going, going, going.”

When you arrive, note: “arriving, arriving, arriving.”

When you think about meeting someone, note: “meeting, meeting, meeting.”

When you think about talking to someone, note: “speaking, speaking, speaking.”

When you are arguing, note: “arguing, arguing, arguing.”

When you see an image or a color, note: “seeing, seeing, seeing.”

Each time the mind sees, thinks, or experiences something, you should note it until it disappears. Once it has disappeared, return your attention to the rising and falling of the abdomen. Maintain focus and do not become distracted.

When you intend to swallow saliva, note: “intending, intending, intending.”

When you swallow, note: “swallowing, swallowing, swallowing.”

If you wish to spit, note: “wishing, wishing, wishing,” then return to the rising and falling.

If you want to bend your neck, note: “wishing, wishing, wishing“;

when bending your neck, note: “bending, bending, bending.

When you plan to lift your head, note: “intending, intending, intending.”

When you lift your head, note: “lifting, lifting, lifting.” The action of lifting or bending the neck should be done slowly.

After acknowledging each action, return to the rising and falling movement.

Third Exercise

Since you will be meditating for a long period of time in a seated or lying posture, you may feel tired and experience discomfort in your limbs. In this case, focus your attention on the area of discomfort and note: “tired, tired, tired.” Note it naturally, not too fast and not too slow. The feeling of tiredness will gradually reduce and eventually disappear. If the discomfort becomes unbearable, change your posture. However, do not forget to note “wanting, wanting, wanting” before changing your posture. Every small movement should be noted truthfully and in sequence.

If you plan to lift your arms or legs, note: “intending, intending, intending.”

While lifting your arms or legs, note: “lifting, lifting, lifting.”

When stretching your arms or legs, note: “stretching, stretching, stretching.”

When placing your hands down, note: “placing, placing, placing.”

When your hands or legs come into contact with something, note: “contact, contact, contact.”

Perform every movement slowly so that it is easier to note. Once you are in the new posture, immediately return your attention to the rising and falling of your abdomen. If the new posture is uncomfortable and you wish to change, remember to note as described above.

If you feel an itch somewhere, focus on the itchy spot and note: “itching, itching, itching.” The noting should be natural—not too fast and not too slow. When the itch sensation disappears, return to the rising and falling of the abdomen.

If the itch becomes unbearable and you want to scratch, note: “wanting, wanting, wanting,” and then slowly lift your hand, noting: “lifting, lifting, lifting.

When your hand touches the itchy spot, note: “touching, touching, touching.”

When you gently scratch the itch, note: “scratching, scratching, scratching.”

Once the itch is gone and you no longer wish to scratch, and you wish to return your hand, note: “returning, returning, returning.”

When your hand returns to its original position and touches your hands or legs, note: “contact, contact, contact.” Then continue observing the rising and falling of the abdomen.

If you experience pain or discomfort, focus on the pain or discomfort and note the sensation clearly and accurately, such as: aching, pressure, tiredness, numbness, stiffness, etc. Remember, these notes should be natural—not too fast and not too slow. The pain may subside or increase. If the pain increases, do not panic or fear. Simply continue meditating, and after a while, the pain will subside. If the pain persists and becomes unbearable, let go of the pain and return your focus to the rising and falling.

As your meditation progresses, you may experience uncomfortable sensations such as difficulty breathing, a sensation of tightness, or even feelings as though you are being pricked by needles or feeling ants crawling on your body. You may also feel itchy, painful, or as if you are shivering with cold. When you stop meditating, these sensations disappear. When you resume meditation and begin to focus again, these uncomfortable sensations may reappear. These sensations are nothing to worry about. They are not signs of illness but rather normal sensations present in the body that are usually hidden because our mind is preoccupied with external objects. As your meditation deepens, your mind becomes more sensitive and perceptive, making it easier to notice these sensations. As you progress further in meditation, you will overcome these obstacles. If you continue and persist in your practice, you will no longer experience these discomforts. However, if you lack courage and determination and take breaks, you will encounter them again whenever your meditation progresses. But if you meet these discomforts with determination and continue meditating, you will overcome them and never experience them again in your meditation.

If you intend to move your body, note: “intending, intending, intending.”

When you are moving, note: “moving, moving, moving.”

Sometimes during meditation, you may feel your body swaying forward and backward. Do not be afraid; do not enjoy or wish to continue the swaying. The swaying will stop if you pay attention to it and continue noting: “swaying, swaying, swaying” until it stops.

If after several notes the swaying continues, you may lean against a wall or lie down for a moment, still continuing your meditation.

When your body is shaking or trembling, note it as above.

As your meditation progresses, you may sometimes feel a cold shiver or tremble along your spine or throughout your body. This is a sign of rapture (pīti, पीति), a natural result when meditation is progressing well.

When your mind is deeply settled in meditation, you may startle easily from small noises. This happens because your mind is now very sensitive to sensory stimuli.

If during meditation you feel thirsty, note the sensation: “thirsty, thirsty, thirsty.”

If you want to stand up, note: “wanting, wanting, wanting,” and focus on each movement in preparation to stand, then focus on the standing action and note: “standing, standing, standing.”

Once you stand and look toward the water, note: “looking, looking, looking.”

If you want to walk, note: “wanting, wanting, wanting.”

As you begin to walk, note: “step, step, step” or “left, right.” You must remain mindful of every step from the moment you begin to walk until you stop.

When walking or practicing walking meditation (Vipassana Walking Meditation), follow the same noting process. Try to note each step with two movements: “lift, step,” “lift, step.”

Once you are proficient with this method, focus on three movements: “lift, step, place,” “lift, step, place.”

When you see or approach the water, note: “seeing, seeing, seeing” or “looking, looking, looking.”

When you stop, note: “stopping, stopping, stopping.”

When you extend your hand, note: “extending, extending, extending.”

When your hand touches the cup, note: “touching, touching, touching.”

When you hold the cup, note: “holding, holding, holding.”

When you dip your hand into the water, note: “dipping, dipping, dipping.”

When you bring the cup to your lips, note: “bringing, bringing, bringing.”

When the cup touches your lips, note: “touching, touching, touching.”

When you feel the coolness, note: “cool, cool, cool.”

When you swallow, note: “swallowing, swallowing, swallowing.

When you put the cup down, note: “putting down, putting down, putting down.”

When you retract your hand, note: “retracting, retracting, retracting.”

When you let your hand hang down, note: “hanging, hanging, hanging.”

When your hand touches your thigh, note: “touching, touching, touching.”

If you want to turn around, note: “wanting, wanting, wanting.”

When you turn around, note: “turning, turning, turning.”

When you walk, note: “walking, walking, walking.”

When you reach your destination and want to stop, note: “wanting, wanting, wanting.”

When you stop, note: “stopping, stopping, stopping.”

If you stand for a long time, focus on the rising and falling of your abdomen.

When you want to sit, note: “wanting, wanting, wanting.”

When you walk to your seat, note: “walking, walking, walking.”

When you reach your seat, note: “arriving, arriving, arriving.” Before sitting down, note: “turning, turning, turning.” When sitting down, note: “sitting, sitting, sitting.” Sit slowly and note every movement of sitting. Pay attention to each action of your hands and feet as you sit. Once seated, continue to observe the rising and falling of your abdomen.

If you want to lie down, note: “wanting, wanting, wanting,” then note each action of lying down: turning, supporting your hands, placing your head, stretching your legs, lying down… all movements should be done slowly. Once you are lying down, continue to observe the rising and falling of your abdomen. If you experience pain, tiredness, or itching, note it.

Note all sensations, thoughts, opinions, considerations, and every movement of your hands, limbs, and body. If you do not notice any particular sensation worthy of noting, continue to observe the rising and falling of your abdomen.

When you feel sleepy, note: “sleepy.” If you have enough concentration (Samādhi, समाधि) in your meditation, you may overcome the sleepiness and feel refreshed. At that point, continue observing the rising and falling. If you are unable to overcome the sleepiness, continue mentally noting the rising and falling until you fall asleep.

Sleep is a continuation of the stream of consciousness or subconscious, similar to the state of the mind during rebirth or at the moment of death. At that time, the mind is very weak and cannot perceive anything. When you wake up, this mind continues to arise as you see, hear, taste, smell, touch, and think. However, this mind is very weak and does not last long, making it hard to notice. It will continue as you sleep. When you wake up, thoughts and objects will immediately be perceived clearly.

Upon waking, you must meditate right away. As a new meditator, it may be difficult for you to be fully awake in the first moments upon waking. But you must become mindful as soon as you remember you are practicing meditation. For example, when you wake up and think of something, you must note immediately: “thinking, thinking, thinking.” Then continue to observe the rising and falling of the abdomen. Upon waking, you should focus on the details of your bodily movements. Every movement of your hands, limbs, and body must be noted mindfully.

When you wake up, do you think about the time? If you think of the time, note: “thinking, thinking, thinking.” When you prepare to get out of bed, note: “preparing.” When you slowly sit up, note: “sitting up, sitting up, sitting up.” While sitting, note: “sitting, sitting, sitting.” If you remain sitting on the bed for a while before standing and walking, focus on the rising and falling of the abdomen.

When washing your face or bathing, you must mindfully note all the details, such as: seeing, looking, stretching, holding, grasping, warmth, cold, rubbing, etc. When you are putting on makeup, making the bed, closing doors, or holding something, you must focus on noting in sequence.

You must also focus on each action while eating:

When you look at the food, note: “looking, looking, looking.”

When you scoop the food, note: “scooping, scooping, scooping.”

When you bring the food to your mouth, note: “bringing, bringing, bringing.”

When the food touches your lips, note: “touching, touching, touching.”

When the food enters your mouth, note: “entering, entering, entering.”

When your mouth closes, note: “closing, closing, closing.”

When you place your hands down, note: “placing down, placing down, placing down.”

When your hands touch the plate, note: “touching, touching, touching.”

When chewing, note: “chewing, chewing, chewing.”

When you sense the taste, note: “knowing, knowing, knowing.”

When swallowing, note: “swallowing, swallowing, swallowing.”

When the food reaches the throat and touches the throat, note: “touching, touching, touching.”

Focus on observing each action, from scooping a spoonful of rice until the meal is finished. In the beginning, there will be many shortcomings. Do not worry about this; after a period of persistent practice, the gaps in your noting will reduce. As your meditation progresses to a higher level, you will be able to note even more details than those mentioned here.

Basic Walking Meditation Exercise

Between two sessions of sitting meditation, there is a period of 40 to 90 minutes dedicated to walking meditation. Walking meditation serves as a balance between the energy and the factors of concentration (Samādhi, समाधि) and helps to prevent drowsiness. You can practice walking meditation either inside the room or outside. When practicing walking meditation, you should walk more slowly than usual and in a natural manner. During walking meditation, you must focus on the movement of your legs. You should focus when the right foot (the sole) begins to lift off the ground, noting: “lifting”; when the foot moves forward, note: “step”; and when the foot touches the ground, note: “placing.” The left foot follows the same pattern.

As with sitting meditation (Zazen, 座禅), when walking, any distraction or sensation must be noted. For example, if you suddenly notice something while walking, immediately note: “seeing, seeing, seeing,” and then return your focus to the movements of your legs. Even though objects you see while walking are unrelated to the walking meditation, if your mind unintentionally focuses on them, you must note: “seeing, seeing, seeing.”

When you reach the end of the walking path, you must turn to walk back. As you approach the last few steps, you should note: “wanting to turn, wanting to turn, wanting to turn.” The intention to turn may be difficult to note initially, but as your meditation progresses, you will find it easier. After noting the intention, you should observe all the details of the thought and action related to the turn. When you begin to turn, note: “turning, turning, turning,” and as your foot moves, promptly note: “lifting… stepping… placing,” etc. During the turn, often due to external distractions, you may feel the urge to look around to see if anything unusual is present. Immediately note: “intending, intending, intending” or “wanting, wanting, wanting,” and then return your focus to the movement of your feet.

For most new meditators, focusing on the three stages—lifting, stepping, and placing—is very effective. However, depending on individual abilities, the meditation teacher (Ācārya, आचार्य) may suggest focusing on fewer or more stages. Often, walking slowly may feel inconvenient, especially when walking outside the meditation area, so you may walk faster and note: “left, right” each time the left or right foot touches the ground. The number of stages to note is not as important as whether you maintain mindful attention in each step.

Advanced Meditation Practice

After a period of meditation, your concentration (Samādhi, समाधि) will develop, and you will easily be able to follow the rising and falling of your abdomen. At this point, you will notice a pause or gap between the two stages of rising and falling. If you are sitting in meditation, note: “rising, falling, sitting.” When noting sitting, focus on the upper part of your body. When lying down in meditation, note: “rising, falling, lying.”

If you notice a gap between rising, falling, and falling, rising, note: “rising, sitting, falling, sitting.” If you are lying down, note: “rising, lying, falling, lying.” If, after practicing for a while, you find it difficult to note the three or four stages as described, return to noting just the two stages of rising and falling.

While focusing on the movement of your body, there is no need to pay attention to objects of sight or sound. Once you have the ability to focus on the rising and falling, you will also have the ability to focus on the objects of hearing and seeing. However, when you look at something, you must simultaneously note three times: “seeing, seeing, seeing,” and then return your focus to the rising and falling. If someone enters your line of sight and you notice them, you should note: “seeing, seeing, seeing,” and then return to the rising and falling. If you hear a sound, you should note: “hearing, hearing, hearing,” or “listening, listening, listening,” and then return to the rising and falling.

If you hear loud noises like a dog barking, people talking loudly, or singing, immediately note: “hearing, hearing, hearing,” two or three times, and then return to the rising and falling exercise. If you forget to note when your mind drifts towards hearing, this may lead to thoughts or distractions, causing you to forget the rising and falling. At that point, the rising and falling may become weaker or less distinct. In such cases, note: “thinking, thinking, thinking,” two or three times, and return to the rising and falling.

If you forget to note the movements of your body, hands, or feet, note: “forgetting, forgetting, forgetting,” and then return to the movement of the abdomen. You may notice that your breath has slowed or the rising and falling is not as clear. If this happens, and you are sitting, note: “sitting, touching.” If you are lying down, note: “lying, touching.”

When noting “touching,” do not focus only on one point of contact; instead, focus on multiple points in sequence. There are many points of contact, at least six or seven, that you should focus on. One of these points may be: the thighs, knees, the hands touching each other, the feet touching each other, the thumbs touching, blinking, the tongue touching the roof of the mouth, the lips touching.

Fourth Exercise

By now, you have been meditating for many hours. You may begin to feel lazy, thinking that you haven’t made much progress. Do not stop; continue to note: “laziness, laziness, laziness.”

Before your meditation reaches a strong enough state to develop attention (Sati, सति), concentration (Samādhi, समाधि), and wisdom (Prajñā, प्रज्ञा), you may doubt whether this meditation practice is correct or beneficial. In such cases, note: “doubt, doubt, doubt.”

Do you desire or wish to achieve good results in your meditation? If such thoughts arise, note: “desire, desire, desire” or “wish, wish, wish.”

Do you reflect on how to practice in order to reach a certain level? If so, note: “reflecting, reflecting, reflecting.”

Have you ever wondered if the object of your meditation is mental or physical? If so, note: “contemplating, contemplating, contemplating.”

Do you ever feel regretful for not achieving progress? If so, note: “regret, regret, regret.”

On the other hand, do you feel joy when your meditation progresses? If so, note: “joy, joy, joy.”

This is how you should note every state of mind. If no thoughts or concepts arise to be noted, return to observing the rising and falling of the abdomen.

In an active meditation retreat, the meditation time starts from when you wake up until you go to sleep. You need to remember to always practice either the basic exercises or maintain continuous attention throughout the day until night, if you are not sleepy. There should be no resting moments. When your meditation reaches a high level of progress, you will no longer feel sleepy even after hours of practice; at that time, you can continue meditating day and night.

In short, during meditation, you must note all states of mind, whether good or bad. You must also pay attention to the movements of the body, whether large or small, and to every sensation, whether pleasant or unpleasant. If nothing special arises to be noted, focus on the rising and falling of your abdomen. If you go to do something, such as getting a drink, you must focus on the necessary movements involved in walking. Stay mindful and note each step, such as: “left, right” or “step, step.” When you reach your destination, note: “standing, holding, grasping, drinking,” etc. However, when practicing walking meditation, you must focus on the three stages of each step: lifting, stepping, and placing. Meditators must practice diligently, day and night, to develop the fourth level of wisdom (Vipassana, विपस्सना), which leads to the realization of the cycle of birth and death, and further progress in wisdom.

A serious meditator, diligently practicing, will maintain mindfulness at all times, as if unaware of the need for rest. When sleepy, the meditator continues noting until they fall into sleep. If the meditation progresses well and is superior, the meditator will feel alert. However, if dullness or drowsiness prevails, the meditator will feel sleepy. When sleepy, note: “sleepy, sleepy, sleepy.” When your eyelids begin to droop, note: “drooping, drooping, drooping.” When your eyelids feel heavy, note: “heavy, heavy, heavy.” If your eyes become irritated, note: “itching, itching, itching.” If you note all these sensations mindfully, sleepiness will disappear, and the meditator will feel refreshed again.

Once you feel refreshed and your eyes clear, the meditator should note: “refreshed, refreshed, refreshed” or “bright, bright, bright,” then return to observing the rising and falling of the abdomen. The meditator should persist in their practice. Eventually, when sleepiness wins, the meditator will fall into sleep.

When practicing lying meditation, it is very easy to fall asleep. Therefore, for new meditators, it is recommended not to practice lying meditation too much, but instead, to sit and practice walking meditation more. However, when it is time to sleep, the meditator should practice lying meditation, noting the rising and falling of the abdomen until sleep naturally comes. Sleep time serves as a rest period for the meditator. But for those who are diligent, sleep should be limited to about four hours each night. This is the sleep during the second watch of the night, from 10 PM to 2 AM, as the Buddha permitted. Four hours of sleep is sufficient. For new meditators, if four hours of sleep does not seem enough, they may sleep five to six hours, which is more than enough for health.

When you wake up, you must immediately return to noting. A true meditator, who truly wants to practice to achieve enlightenment, only stops meditating during sleep. During waking hours, they continuously maintain mindfulness without interruption. Therefore, as soon as they wake up, the meditator should note the awakening of the mind: “awakening, awakening, awakening.” If the meditator cannot note the state of the mind when they first wake up, they should start by noting the rising and falling of the abdomen.

If the meditator intends to sit up and get out of bed, they should note: “wanting to sit up, wanting to sit up, wanting to sit up,” and then note all the actions related to sitting up, such as supporting the hands, bending the legs, rising, sitting, etc. Once seated, if the meditator wishes to sit for a while, they should focus on the rising and falling of the abdomen. When standing up to wash your face, note the intention, and then note the actions of standing up. When washing your face or bathing, you must note all the actions involved. Because washing and bathing are quick actions, not all details can be noted, but try to note as many as possible. When combing your hair, adjusting your clothes, opening or closing the door, etc., all these should be carefully noted.

When it is time to eat, the meditator must note: “seeing, seeing, seeing” or “looking, looking, looking.” When reaching out to touch the food, taking the food, retracting your hand, and bringing it to your mouth, all these actions must be noted. If using chopsticks or a spoon to take food, note the actions related to picking up or scooping food, such as: “picking, picking, picking,” or “scooping, scooping, scooping.” When chewing the food, note: “chewing, chewing, chewing.” When perceiving the taste of the food, note: “knowing, knowing, knowing.” When swallowing the food, note: “swallowing, swallowing, swallowing.”

This is how the meditator should note each action when taking a spoonful of food. If the meditator wishes to drink soup, all actions related to drinking must be noted, such as: reaching out, holding the spoon, scooping the soup, etc. Noting during eating may be difficult because there are many things to observe and note. New meditators often miss some of the actions that need to be noted. However, as meditation progresses and concentration (Samādhi) strengthens, the meditator will be able to note all the actions of eating.

By now, the meditator has learned many ways of noting. But in summary, there are a few key things to remember: when walking quickly, note: “left, right”; when walking slowly, note: “lifting, placing”; when walking even slower, note: “lifting, stepping, placing.” Once seated, focus on the rising and falling of the abdomen; when lying down, also focus on the abdomen, unless there is something else special to note. During your noting, if the mind wanders, note: “wandering, wandering, wandering,” and then return to the rising and falling of the abdomen. The meditator must also note all sensations arising, such as numbness, stiffness, pain, aching, heat, cold, etc., and then return to the movement of the abdomen. For other actions such as bending, straightening arms and legs, or lowering and raising the head, all must be noted and then return to the main object of focus.

If the meditator continues diligently noting in this way, they will soon be able to note many developments occurring. At the beginning of meditation, the mind tends to wander easily. The meditator often forgets and misses noting, but this should not be discouraging, as all new meditators face similar difficulties. With more practice, the meditator will be able to easily note whenever the mind drifts, and eventually, the mind will no longer wander. At that point, the mind will remain firmly focused on the object of noting.

Right mindfulness (Sati, सति) must go hand in hand with the object of noting. In other words, the mind of noting must always follow closely with the object, such as the rising and falling of the abdomen, and the mind’s recognition of the rising and falling must go parallel with it. The material object of meditation and the mind recognizing that object are a pair; there is no individual person in these two phenomena. Only the material object of meditation and the mind recognizing it occur together. The meditator will promptly experience these developments on their own.

While focusing on the rising and falling of the abdomen, the meditator will differentiate that the rising of the abdomen is a material phenomenon and the mind’s recognition is a mental phenomenon. Similarly, the falling of the abdomen is a material phenomenon, and the mind’s recognition of the falling is a mental phenomenon.

At this point, the meditator clearly understands the simultaneous development of these two phenomena, mind and matter. Therefore, with each act of noting, the meditator will clearly understand that there is only the material phenomenon, which is the object of noting, and the mental phenomenon, which is the act of noting. Once this differentiation is made, the meditator has reached the first wisdom, the wisdom of differentiation between name and form (Nāmarūpa-Pariccheda-ñāṇa, नामरूपपरिच्छेदज्ञान), which is essential. Having correctly developed this wisdom is extremely important because once this wisdom is attained, if the meditator continues to practice diligently, they will attain the next wisdom, the wisdom of understanding cause and effect (Paccaya-Pariggaha-ñāṇa, पत्तयपरिग्रहज्ञान).

As the meditator continues to note regularly, they will see clearly that everything that occurs disappears in a brief moment afterward. People usually think that both material and mental phenomena last throughout life, from childhood to adulthood. In reality, this is not true. No phenomenon can last forever; all phenomena arise and quickly pass away, and they do not last longer than the blink of an eye. The meditator will come to realize this when they consistently note. Through this, the meditator will understand that all phenomena are impermanent (Anicca, अनिच्च). Upon realizing this, the meditator attains the wisdom of seeing impermanence (Aniccānupassanā-ñāṇa, अनिच्चानुपस्सनज्ञान).

Following this, the meditator will gain the wisdom of clearly seeing suffering (Dukkhānupassanā-ñāṇa, दुःखानुपस्सनज्ञान). With this wisdom, the meditator will be acutely aware that all impermanence is suffering. At this stage, the meditator will also experience or undergo physical pain. This body is merely an aggregation of suffering. Next, the meditator will clearly realize that all physical and mental phenomena occur according to their own nature and are not controlled by anyone. No one can control these phenomena according to their wishes. When the meditator understands this, they will gain the wisdom of seeing non-self (Anattānupassanā-ñāṇa, अनत्तानुपस्सनज्ञान).

Continuing with unwavering meditation practice, the meditator will firmly recognize that all phenomena are impermanent, suffering, and without self. With this understanding, the meditator will attain Nirvāṇa (Nirvāṇa, निर्वाण). All Buddhas (Buddha, बुद्ध), Arahants (Arahat, अरहंत), and other noble ones have attained Nirvāṇa by following this path. All meditators should recognize that they, too, are walking this same path to attain the fruit of enlightenment and Nirvāṇa. Meditators should rejoice because they are on the right path and will achieve the right concentration (Samādhi, समाधि) and wisdom (Prajñā, प्रज्ञा) as the Buddhas, Arahants, and noble ones did.

If the meditator diligently practices, they will soon experience the fruits of enlightenment and Nirvāṇa that the Buddhas, Arahants, and noble ones have experienced. Indeed, the meditator may achieve this result in fifteen days, twenty days, or a month. With persistent practice, those with special paramī (perfections) may attain enlightenment in seven days.

The meditator must always trust that they can achieve the fruit of enlightenment within the given time frame. At the very least, they can achieve the stream-entry (Sotāpanna, सोतापन्न), cutting off the view of self (Sakkāya-ditthi, सक्कायदिट्ठि), doubt (Vicikicchā, विशेषिकच्चा), and attachment to precepts and vows (Sīlabbata-parāmāsa, शीलवटपरामास), and will no longer be reborn in the four lower realms. The meditator must continue diligently practicing with this trust.

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Buddha Student
Buddha Student
I am a student of Buddhist teachings, sharing valuable insights from my journey of self-learning and exploring Buddhism. Most of the articles are compiled from the lectures of various Vietnamese monks. I hope these writings are as helpful to you as they have been to me.

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