- Contemplation of Body (Kayanupassana)
- Contemplation of Feeling (Vedananupassana)
- Contemplation of Mind (Cittanupassana)
- Contemplation of Dhamma (Dhammanupassana)
Contemplation of Body (Kayanupassana)
A simpler and easier form of the exercise for a beginner is this: With every breath there occurs in the abdomen a rising-falling movement. A beginner should start with the exercise of noting this movement. This rising-falling movement is easy to observe because it is coarse and therefore more suitable for the beginner. As in schools where simple lessons are easy to learn, so also is the practice of vipassana meditation. A beginner will find it easier to develop concentration and knowledge with a simple and easy exercise.
Again, the purport of vipassana meditation is to begin the exercise by contemplating prominent factors in the body. Of the two factors of mentality and materiality, the former is subtle and less prominent, while the latter is coarse and more prominent. At the outset, therefore, the usual procedure for an insight meditator is to begin the exercise by contemplating the material elements.
With regard to materiality, it may be mentioned here that derived materiality (upada-rupa) is subtle and less prominent, while the four primary physical elements (maha-bhuta-rupa) -- earth, water, fire and air -- are coarse and more prominent. The latter should therefore have priority in the order of objects for contemplation. In the case of rising-falling, the outstanding factor is the air element, or vayo-dhatu. The process of stiffening and the movements of the abdomen noticed during the contemplation are nothing but the functions of the
air element. Thus it will be seen that the air element is perceptible at the beginning.
According to the instructions of the Satipatthana Sutta, one should be mindful of the activities of walking while walking, of those of standing, sitting and lying down while standing, sitting and lying down, respectively. One should also be mindful of other bodily activities as each of them occurs. In this connection, it is stated in the commentaries that one should be mindful primarily of the air element, in preference to the other three elements. As a matter of fact, all four primary elements are dominant in every action of the body, and it is essential to perceive any one of them. At the time of sitting, either of the two movements of rising and falling occurs conspicuously with every breath, and a beginning should be made by noting these movements.
Some fundamental features in the system of vipassana meditation have been explained for general information. The general outline of basic exercises will now be dealt with.
Outline
When contemplating rising and falling, the disciple should keep his mind on the abdomen. He will then come to know the upward movement or expansion of the abdomen on breathing in, and the downward movement or contraction on breathing out. A mental note should be made as "rising" for the upward movement and "falling" for the downward movement. If these movements are not clearly noticed by simply fixing the mind on them, one or both hands should be placed on the abdomen.
The disciple should not try to change the manner of his natural breathing. He should neither attempt slow breathing by the retention of his breath, nor quick breathing or deep breathing. If he does change the natural flow of his breathing, he will soon tire himself. He must therefore keep to the natural rate of his breathing and proceed with the contemplation of rising and falling.
On the occurrence of the upward movement of the abdomen, the mental note of "rising" should be made, and on the downward movement of the abdomen, the mental note of "falling" should be made. The mental notation of these terms should not be vocalized. In vipassana meditation, it is more important to know the object than to know it by a term or name. It is therefore necessary for the disciple to make every effort to be mindful of the movement of rising from its beginning to its end and that of falling from its beginning to its
end, as if these movements are actually seen with the eyes. As soon as rising occurs, there should be the knowing mind close to the movement, as in the case of a stone hitting a wall. The movement of rising as it occurs and the mind knowing it must come together on every occasion. Similarly, the movement of falling as it occurs and the mind knowing it must come together on every occasion.
When there is no other conspicuous object, the disciple should carry on the exercise of noting these two movements as "rising, falling, rising, falling, rising, falling." While thus being occupied with this exercise, there may be occasions when the mind wanders about. When concentration is weak, it is very difficult to control the mind. Though it is directed to the movements of rising and falling, the mind will not stay with them but will wander to other places. This wandering mind should not be let alone. It should be noted as "wandering, wandering, wandering" as soon as it is noticed that it is wandering. On noting once or twice the mind usually stops wandering, then the exercise of noting "rising, falling" should be continued. When it is again found that the mind has reached a place, it should be noted as "reaching, reaching, reaching." Then the exercise of noting "rising, falling" should be reverted to as soon as these movements are clear.
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