Meditation Instructions

By Sayadaw U Vivekananda

Posture in Sitting Meditation

A meditator should choose a sitting posture that can be maintained comfortably for a long period of time without experiencing any postural pain. If you cannot sit in the full lotus position, you can try sitting in the half-lotus position; if this is difficult, you can try sitting in the Burmese position, placing one foot in front of the other without crossing the legs. If you have difficulty sitting in this position, you may consider sitting on a meditation bench, or on a chair without leaning against the backrest. Keep your sitting posture as upright as possible, ideally at ninety degrees to the ground, but in a relaxed and natural way.

Hands. When sitting, place your hands on your knees or between your knees, or rest them in your lap; any position of the hands is fine.
Breathing. Breathing, as recommended by the late Ven. Mahasi Sayadaw of Burma, should be natural. Let the breath happen by itself; sometimes it will be faster, then label it, observe it, and know its nature. When the breath sometimes slows down and becomes more subtle, accept it as it is and label it, observe it, and know its nature as it is.
Primary Objects and Other Predominant Objects. The primary object of meditation practice during sitting meditation is the observation of the rising and falling movements of the abdomen. As soon as the “rising” occurs, label it and try to observe it from beginning to end, also trying to know its nature. The same instruction then applies to the falling movement of the abdomen. So, from the beginning, briefly label it as “falling” and then try to observe it from beginning to end, including the middle part; also try to know its nature in terms of predominant sensations or type of movement. With regard to observing the “rising” and “falling”, as well as other predominant objects, as we will see later, there are three things involved: the manifestation of the object, the labeling plus observation of the object, and knowing its nature. As for the manifestation of an object, there is not much to do; this will happen by itself. Labeling requires some effort on your part: you note the object with a mental label, observe it from beginning to end, and then the final aspect is knowing the nature of the object. The general principle for observing predominant objects is as follows: label, observe, and always try to know the nature of the most predominant object manifesting in the body or mind, beginning with the observation of the rising and falling movement of the abdomen. A further instruction is always, or as much as possible, to observe one object at a time and not try to observe two or three at the same time.

While a meditator is observing the rising and falling movement of the abdomen or some other predominant object, the mind may wander, thinking about something that has not yet happened and might happen in the future, or remembering and reliving the past. In this case, regard planning or imagining as an object, label it accordingly, observe it while trying to understand its nature, and then return to observing the “rising” and “falling”. Likewise, when remembering is predominant, regard it as an object, label it accordingly as “remembering, remembering” and then observe it and understand its nature; once the memories or remembering have disappeared, return to observing the rising and falling movement of the abdomen.

While observing the rising and falling movement of the abdomen, pain may come to the forefront of observation. In that case, let go of observing the “rising” and “falling” and focus your attention on this predominant pain, labeling it accordingly and then trying to observe it as well as possible, trying to understand its nature. When observing pain, soreness and other predominant bodily sensations, there are four basic categories you can pay attention to:

Characteristics: What kind of pain is arising,
Intensity: How it is behaving in terms of intensity,
Location: How it is behaving in terms of location.
Duration: how long it lasts in terms of time.

To explore this aspect further, when pain arises, try to observe it carefully and find out what kind of pain it is: there is a great variety of pain; it could be a throbbing pain, a piercing pain, a tearing pain, a hard pain, a cutting pain, a burning pain, and so on. Next, observe this pain carefully and try to find out whether its intensity is decreasing or increasing. While observing pain, you may find that it appears in one spot and then moves or spreads over a larger area – in this case, pay attention to this – or it may happen that the pain arises, you observe it for a while and then it disappears in the same spot. As for the duration of pain, discomfort or another predominant object, the object may last only a few moments; whatever it is, be aware of it. Once the pain has disappeared, return to observing the “rising” and “falling”. Now, while observing pain, try to do so with as much patience and acceptance as possible; try not to change posture immediately, and change it only if the pain becomes excruciating. If you have to change your posture, try to do so slowly and mindfully.

Other Necessary Factors

Fundamental to success in Vipassana meditation is the continuity of one’s mindfulness. Continuity of mindfulness means trying to maintain mindfulness from moment to moment, so that each moment of mindfulness is connected to the next. Other factors that contribute to success in Vipassana meditation are:

• AIMING, in the Pali language called vitakka. Aiming means focusing attention directly on the object and trying not to overshoot or miss it in any way.
• RUBBING the object, in the Pali language called vicara. Rubbing means that the observing and knowing mind is in close contact with the object and literally rubs against it.
• EFFORT, called viriya. Now, the presence of aiming and rubbing alone will not be sufficient; effort will also be necessary, and it is the mental factor of effort that will propel the observing and knowing mind toward the object.

Only then, in the presence of these three factors, namely aiming, rubbing and effort, can mindfulness arise, allowing an object to be observed correctly and its nature to be known.

Walking Meditation

With regard to instructions for formal walking meditation, we can first say that walking meditation is just as important as sitting meditation. One can deepen one’s wisdom through both sitting and walking meditation. Accordingly, beginning meditators are encouraged to devote the same amount of time to walking meditation and sitting meditation. In the Mahasi tradition of Vipassana, meditators are asked to alternate sitting and walking meditation, doing one hour of sitting meditation and one hour of walking meditation. Perhaps a beginning meditator may not be able to sit for a full hour and may do a little less, for example 45 minutes, and then walk for 45 minutes, then sit for 45 minutes and then walk again for 45 minutes. Ven. Mahasi Sayadaw of Burma provides instructions on three forms of formal walking meditation:

The first is to be aware when the left leg moves and label it “left step” or “left”, while when the right leg moves, label and observe it as “right step” or “right”. This form of walking meditation can be performed slightly faster, although it is still slower than normal walking.
The second form of walking meditation consists of dividing a step into two parts, namely lifting the foot and then lowering it, including placing it on the ground. When lifting, label this action as “lifting”, and then try to observe the entire lifting process in terms of sensations, movements, etc. from beginning to end. When lowering, briefly label this action as “lowering” and then again observe the entire process from beginning to end, trying to understand the nature of the different sensations or movements involved in the process of placing the foot on the ground. This second form of walking meditation will be performed more slowly than the first.
As for the third form of walking meditation, we divide a step into three parts: the process of lifting, then moving the foot forward, and finally lowering it, which includes placing the foot on the ground. The first and last parts, namely “lifting” and “placing”, have already been described; the only new element is the forward movement of the foot. At the beginning, we briefly label it “moving” or “forward” and then try to observe this forward movement as much as possible from beginning to end. This third form of walking meditation is performed even more slowly than the other two.

Brief illustration of walking meditation:

Try to keep your body as upright as possible,
Place your hands behind your back or in front of your body,
Focus your gaze on a point about 3 or 4 meters away,
Try to restrain your senses and not look around unnecessarily; if you need to look around, do so mindfully, labeling the intention to look and then mindfully observing an object,
Choose a path between 5 and 10 meters long that does not intersect with the walking meditation path of other meditators.

1. As for the first form of walking meditation, when the left leg moves, we label it “left step” and try to observe the most predominant sensations in the leg, wherever they arise, so they may be in the foot, knee, thigh or anywhere else. Now, when the right leg moves, we label it “right step” and again try to observe the most predominant sensations occurring in the right leg. So “left step”, “right step”, “left step”, “right step”. When you reach the end of the path and are standing, regard the standing posture itself as an object, label it “standing”, observe it as much as possible and then try to understand the nature of the standing posture. Now, when you turn and the intention to turn is predominant, regard it as an object, label it accordingly as “intention”, then observe and carry out the turning process; label it “turning, turning” and again “turning, turning”. When you are standing still again, take this again as an object, label it “standing, standing”, observe it carefully and try to recognize the most predominant sensations occurring in the foot or leg or other parts of the body.

2. For the second form of walking meditation, label the lifting process as the foot moves upward and then carefully observe the different sensations involved in lifting the foot, such as the release of pressure in the heel, the stretching of the muscles in the sole of the foot, and then perhaps some tension or hardening in the toes. Also pay close attention to the predominant sensations as the foot moves upward. When you are about to lower the foot, regard this as the object, label it accordingly as “lowering” and then carefully observe the entire lowering process from beginning to end; this will include placing the foot on the ground, and when the foot first touches the ground, try to recognize the most predominant sensations, such as perhaps a sensation of roughness or smoothness, hardness or softness, heat or cold, and pressure. The pressure may also increase. When the other foot rises, label it “lifting”, observe it carefully and know its nature. When you place the foot down, label it “placing”, observe it from beginning to end and try to understand the nature of the object. When you reach the end of the path and are standing, gently take the posture itself as the object of observation, label it accordingly, observe it and know its nature.

When you turn around, be aware of the intention to turn if it is predominant; if it is not, there is no need to label it, and then label and be aware of the actual physical process of turning the body. We do this: “intention” and then “turning, turning, turning, turning” and then again label “standing, standing”. As for the second and third forms of walking meditation, make sure not to take long steps because, if you do, it could easily happen that while placing one foot on the ground the other foot is already lifting off the ground and, consequently, the mind may no longer know which object to observe and may have to switch quickly from one foot to the other; therefore, take short steps.

As for the third type of walking meditation, we perform it as slowly as possible and divide each step into three parts: “lifting”, “moving” and “lowering”, including placing the foot on the ground. To illustrate: “lifting” – and while lifting, we try to recognize all the predominant sensations that occur – then, at the beginning of the forward movement, we label it “moving” and observe the different sensations that arise, such as a certain swinging of the foot, perhaps a loss of balance, and there may also be a certain heaviness or lightness of the foot or, sometimes, meditators report that there is no particular sensation. Furthermore, when observing the forward movement, carefully check whether it is a continuous movement or not; sometimes the forward movement may be somewhat obstructed, in which case be aware of this and note it accordingly. Now, when lowering and placing the foot on the ground, label it “lowering”. We say: “lifting, moving, lowering (placing)”, and again “lifting, moving, lowering”. Walking meditation requires maximum commitment, meaning that the more slowly walking meditation is performed, the greater the progress in terms of developing wisdom. By slowing down, walking meditation will help the meditator clearly see all the many physical and mental processes involved.

Daily Activities and Mindfulness

Mindfulness should be present and applied from the moment we wake up in the morning until the moment we fall asleep. Mindfulness during general activities includes awareness of simple actions such as opening and closing the eyes, taking off one’s shoes and putting them somewhere, and then putting them back on, etc. Mindfulness of general activities also includes the process of eating, having breakfast, having lunch and drinking fruit juice in the evening. Mindfulness should also be applied during daily activities such as going to the bathroom, brushing one’s teeth, taking a shower and similar activities. Just as in formal walking meditation, restraint of the senses and slowing down one’s activities are of fundamental importance. So, when doing something, try to do it without looking around unnecessarily, knowing that this would hinder the development of concentration. All general activities that you are trying to perform should be carried out as slowly as possible, paying close attention to every small detail.

Interviews with the Teacher

The interview process already begins with sitting or walking meditation. After a good sitting or walking meditation session, feel free to write down your experiences; this is recommended for anyone who does not have a perfect memory.
When you come for an interview, make sure you are ready and, so to speak, in line to save time. Otherwise, if the teacher has to go looking for you, valuable time is lost.
When you enter the interview area, try to be as mindful as possible! The way a meditator presents themselves for the interview already reflects to some extent where they are in their practice, whether they are practicing with dedication or not.
When presenting your report, try to be brief and concise and to follow the standards applied in modern sciences, particularly perseverance, accuracy and precision.
When presenting your report, mention the occurrence of the object, whether or not you labeled it and how, and then what you learned about the nature of the object.
Naturally, the time available during interviews is limited; therefore, report only the parts of your best sitting meditation sessions and your best walking meditation sessions from the previous twenty-four hours. If you do not know exactly which were your best sitting meditation sessions and your best walking meditation sessions, choose the sitting or walking session that best reflects your meditation practice.
When presenting your report, try to do so using simple language and without resorting to technical expressions in Pali.
Try not to report from imagination, but rather simply describe what actually happened.
Another point to pay attention to is not to evaluate your own practice; this is the duty or task of the meditation teacher.
When presenting your report, you may feel a little nervous; there is no need to be. Simply regard the teacher as a friend who is there to help you with your meditation practice.

Usually, having to present a report during an interview stimulates meditation practice and, moreover, gives you the benefit of receiving valuable advice.

Difficulties

At the beginning of the retreat, meditators are likely to encounter the following difficulties: laziness and sleepiness, a wandering mind, aches and pains, difficulty following the schedule, and some discouragement.

When it comes to laziness and torpor, you need to work with them and be aware of them; you need to intensify your effort and repeatedly try to overcome them; sooner or later they will subside.
In the case of a wandering mind, meditators, always with great patience, should become aware of the wandering mind as quickly as possible, then label it, observe it and understand its nature. If the wandering mind disappears by itself, then return to observing the “rising” and “falling”; otherwise, observe the wandering mind for a little longer and then, if it does not stop, let it go and return to observing the “rising” and “falling” of the abdomen. It is important not to become attached to or identify with the content of these thoughts. The wandering mind is simply another mental phenomenon, one among many mental phenomena.
During meditation practice, meditators are bound to encounter all kinds of pain and soreness, which should be observed with great patience, acceptance, determination and detachment. Pain is not necessarily something to despair about, but rather can be seen as a way to strengthen one’s concentration while working with and observing it.
Beginning meditators may have difficulty following the schedule, remaining seated for the entire session (three quarters of an hour or one hour), and completing the entire walking session. Keep in mind that during meditation practice there will be a certain gradual development and that, even if at the beginning of a retreat you cannot remain seated for the entire session, know that your body will gradually adapt until it becomes possible. Even if at first you may not be able to complete the full hour of a walking session, you will gradually develop the strength and ability to do so.
In the presence of laziness and torpor, a distracted mind, aches and pains and difficulty following the schedule, some discouragement may naturally arise. In this case, simply take the discouragement itself as an object of observation, label it, observe it with detachment and know its nature, and discover that sooner or later this mental phenomenon, like all others, will disappear.

Advice for a Balanced Practice

Drink enough water.
Some retreat participants eat very little or eat less and less, or even fast! Intensive Vipassana meditation requires participants to eat a moderate amount of food to provide the body with nourishment and strength.
Some retreat participants tolerate constipation for three or more days; deal with it as soon as possible by taking natural laxatives or doing exercises that encourage bowel movements.
During an intensive meditation retreat, the need for sleep at night will vary, sometimes decreasing and sometimes increasing; deliberately depriving yourself of sleep or intentionally practicing throughout the night is not recommended.
Some retreat participants endure excruciating levels of pain! If the pain becomes excruciating, feel free to change your sitting position slowly and mindfully!
Some retreat participants mistakenly assume that thoughts should not arise during Vipassana meditation. This is an incorrect assumption. Instead, thoughts should be included as objects of observation.
Some retreat participants put themselves under unnecessary pressure by having high expectations in terms of attaining the Dhamma or by competing with other meditators. This is counterproductive. Instead, take the expectation or a competitive thought as an object of observation, label it, observe it and understand its nature!
Some retreat participants try to exercise complete control over unwanted mental states, which is obviously unrealistic. Try to observe unwanted mental states with an attitude of acceptance or openness.
Some retreat participants push the mind beyond its limits into states of extreme fear, worry, guilt, self-criticism and the like. Keep your practice balanced! If you experience extreme levels of fear, depression, anxiety, euphoria or hyperactivity, inform the teacher without delay! In general, try to observe objects with a calm, detached, relaxed but alert mental attitude.

During Vipassana meditation, many different experiences may occur. Each person will experience meditation in a slightly different way. It is important not to develop expectations about how the practice should unfold based on previous theoretical knowledge, other people’s experiences or your own previous practice. The entire range of human experiences can arise during meditation, and any object, whatever it may be, is an excellent field of observation and offers an opportunity to learn and gain wisdom. Have confidence in the teacher and in yourself! Sometimes the practice may become difficult, but with a balanced mind and with the help and guidance of the teacher and the Center’s volunteers, you can find the right way to continue practicing.

We are here to support you in every way and whenever you need help, especially when you are facing difficulties. Do not hesitate to ask for help or advice if you feel unable to deal with anything that arises in your practice. Be patient and try not to judge yourself, others or the method. Do your best, practice wholeheartedly and with balanced effort, and allow the practice to unfold naturally. Be honest, sincere, accurate and frank in your reports to the teacher! Do not hide anything or try to please your teacher; simply report whatever you experience, whether it is clear or not! Be honest in your conduct! Keep the precepts and the rules of the Center; they are there for your benefit and for your development in meditation practice. If practiced correctly, this method can bring great benefits. Make the most of the opportunity you have to practice with care and respect in order to attain true inner freedom through the gradual development of mental purity. In this way, you learn to feel at ease in every area of life.

PANDITARAMA LUMBINI
Website: www.panditarama-lumbini.info