From the beginning to the end
While noting the rising of the abdomen, do so from the beginning to the end of the movement just as if you are seeing it with your eyes. Do the same with the falling movement.
Concurrency
Note the rising movement in such a way that your awareness of it is concurrent with the movement itself. The movement and the mental awareness of it should coincide in the same way as a stone thrown hits the target. Similarly with the falling movement.
Energetically
The meditative process is like that of producing fire by energetically and unremittingly rubbing two sticks of wood together so as to attain the necessary intensity of heat (when the flame arises).
Continuity
In the same way, the noting in vipassana meditation should be continual and unremitting, without any resting interval between acts of noting whatever phenomena may arise.
Like the blind and deaf
Though the eye sees, the yogi must act as if he does not see. Similarly when the ear hears. While meditating, the yogi’s concern is only to note. What he sees and hears are not his concern. So, whatever strange or striking things he may see or hear, he must behave as if he does not see or hear them, merely noting carefully and closely.
Slow in motion
They have to make their changes of posture gradually and gently; only then will mindfulness, concentration and insight be good. Begin, therefore, with gentle and gradual movements.
At any moment
When samadhi (concentration) and ñana (insight) are strong, the distinctive knowledge can come at any moment. It can come in a single “bend” of the arm or in a single “stretch” of the arm.
Attainment in an instant
Realizing that he had practiced the walking meditation to excess and that, in order to balance samadhi (concentration) and viriya (effort), he should practise meditation in the lying posture for a while, he entered his chamber. He sat on the couch and then lay himself down. While doing so and noting “lying, lying,” The venerable Ananda attained Arahatship in an instant.
Reaching these three successive stages of the higher path took only a little while. Just think of this example of the Ven. Ananda’s attainment of arahatship. Such attainment can come at any moment and need not take long.
That is why the yogi should note with diligence all the time. He should not relax in his noting, thinking, “this little lapse should not matter much.’’
The beginning yogi’s resolution
The beginning yogi is likely to miss several things which he should note, but he should resolve to note all. He cannot of course help it if he overlooks and misses some, but, as his samadhi (concentration) becomes strong, he will be able to note closely all these happenings.
As the yogi goes on noting thus, he will be able to note more and more of these happenings. In the beginning, as his mind wanders here and there, the yogi may miss noting many things but he should not be disheartened. Every beginner in meditation encounters the same difficulty. But as he becomes more practiced, he becomes aware of every act of mind-wandering until eventually the mind does not wander any more.
Note intention
Every time you make a change of posture, you begin with noting your intention or desire to make the change, and go on to noting every movement closely, such as rising from the sitting posture, raising the arm, moving and stretching it. You should make the change at the same time as noting the movements involved.
Non-self
All these psycho-physical phenomena are occurring on their own accord, following nobody’s will and subject to nobody’s control. They constitute no individual or ego-entity.
Four hours of sleep
The time he is asleep is the resting time for the yogi. But, for the really serious yogi, he should limit his sleeping time to about four hours. This is the “midnight time” permitted by the Buddha. Four hours’ sleep is quite enough. If the beginner in meditation thinks that four hours’ sleep is not enough for health, he may extend it to five or six hours. Six hours’ sleep is clearly enough for health.
Gently and gradually
When making bodily movements, the yogi should do so gradually as if he were a weak invalid, gently moving the arms and legs, bending or stretching them, bending down the head and bringing it up. All these movements should be made gently. When rising from the sitting posture, he should do so gradually, noting as “rising, rising.”
They have to make their changes of posture gradually and gently; only then will mindfulness, concentration and insight be good. Begin, therefore, with gentle and gradual movements. When rising, the yogi must do so gently like an invalid, at the same time noting as “rising, rising”.
Note mentally
You will find the abdomen rising when you breathe in, and falling when you breathe out. The rising should be noted mentally as “rising,” and the falling as “falling.” If the movement is not evident by just noting it mentally, keep touching the abdomen with the palm of your hand.
The Elements of Insight Meditation
How is insight developed?
Insight is developed by meditating on the five aggregates of grasping.
Why and when do we meditate on the aggregates?
We meditate on the aggregates whenever they arise in order that we may not cling to them.
If we fail to meditate on mind and matter as they arise, clingings arise.
We cling to them as permanent, good, and as ego.
If we meditate on mind and matter as they arise, clingings do not arise.
It is plainly seen that all are impermanent, suffering, mere processes.
If we meditate on mind and matter as they arise, clingings do not arise.
It is plainly seen that all are impermanent, suffering, mere processes.
It is plainly seen that all are impermanent, suffering, mere processes.
Once clingings cease, the Path arises, leading to Nibbāna.
These, then, are the elements of Insight Meditation.