Practising insight on your own
by Acharn Thawee Baladhammo
Foreword
Nowadays the condition of
Thai society has changed very much and for many reasons. One of the results is
that people part from the homes of their parents to settle down on their own.
The economic situation in the new households is not well-balanced. They spend
more than they earn, so they must try to increase their income. From the past
of an agricultural society we have come to an industrial society with all its
competition and the hasty hurry of going to school and attending to the duties
of building up a business. The present society is materialistic. The need for
material things is increasing; there is never the word 'enough'. Powerful
desires force people to work relentlessly for the sake of satisfying all their
needs. This is the state of affairs of society and everybody in the present
time. This development keeps people away from the Wat, which is the public
center for the cultivation of dana, sila,
bhavana (giving, virtue, meditation) that can lead everybody into good and
virtuous ways.
People today are just like
birds. Early in the morning they fly out of the nest to find food in order to
fill the hungry mouths and empty stomachs left at home. In the evening they
return tired and exhausted to the nest. Out in the morning, back at night, this
is the duty in daily life. Especially for the people who live in flats and
many-storeyd buildings having rooms like bird's nests. Then this is even more
obvious.
For this reason, the minds
of the people become rigid and tense and the people become selfish, lacking
reason in whatever they do. They follow their whims and fancies, lacking sati
to keep them from creating situations which would otherwise be impossible.
Although our country embraces the Buddhist religion, such things can happen and
it is likely to grow even worse, because the society is turned upside down.
Even the five precepts are losing influence and will soon be forgotten.
At present the people
suffer from mental derangement and neuroses. No matter whether they are highly educated
having a university degree, or industrialists, bankers, businessmen,
politicians, or practicing any other profession, they are all more or less
neurotic. We may not be neurological specialists, but if we consider the
reasons in the present, that will be enough to know
why more and more people become neurotic. Especially for people in the big
cities it is very obvious. They no sooner wake up in the morning than the mind
is already tense and rigid. Children as well as grown-up people, they all must
hurry up to catch a bus and get on in pursuing education, business, duties or
buying breakfast. When they get stress, they are not open-minded and lose their
temper easily. When they arrive at the office, they encounter problems with
unsatisfactory colleagues or the work itself. This makes the mind even more tense. When they return home, they face the household-
and family problems again, and the neurotic strain still increases. When they
lie down to sleep, again they think about problems, think about the occupation,
about money and the many other things of tomorrow. The mind, the nerves and the
brain, which want to relax naturally by sleeping, have to go on working. These
are precisely the problems of the sort that make us more neurotic day in, day
out. Therefore:
A handbook for practicing
VIPASSANAKAMMATTHANA ON YOUR OWN would be useful for those people who have no
opportunity to go to a Wat or meditation center where they could practice with
a teacher. And also for those who have too many duties at home, whose daily
life is restricted to the house, or for sick and old people who are still
attached to their children and grand-children or take care of the house. They
can use this book as a handbook in the practice, beginning with 10 minutes, 20
or 30 minutes, alternating sitting and walking as long as they feel able. They
should not compel themselves too much. Do it with faith, with a joyful mind;
and relax, so that the tense and rigid mind will be abated and relieved, and
the mind becomes calm and content. Then happiness will arise out of that peace
and you will understand how to put aside the many problems of life. You will
become happy in body and mind and gain the strength to fight the problems of
life effectively, business affairs as well as the confused, troublesome circumstances,
the poisonous pollution’s of the environment. Progress in life will be the
result, and this will be the strength of the nation in the future.
Phra
Acharn Thawee Baladhammo
TO
THE WESTERN READERS
The situation described in
the foreword is very well known in the West, whereas in
The Lord Buddha used to
warn people not to believe what he said without making sure whether it was true
or not. He was not eager to persuade people to change their confession and
accept his religion; but he was anxious for people to comprehend his pointing
to a reality that cannot be found in books or sermons, because it is already
there before a word is spoken. It can only be known by personal realization.
You should not look at
this book as another Buddhist reader. If you come across things or statements
that you don't understand, it shows that you must practice. When you follow the
instructions contained herein, you will develop natural wisdom, and you will
understand without having need of more books. If you practice honestly, you
will understand by yourself, understand in a way that makes you free. This was
the purpose of writing it.
I would like to
acknowledge the people who have brought this piece of Dhamma within reach of
English-speaking readers. The translators, a Thai monk and a German monk, have
co-operated well and produced a satisfactory result according to my purpose.
Nai Thanong, a disciple of long standing, gave a helping hand where it was
needed. Phra George of Wat Mahadhat,
Phra
Acharn Thawee
August 1984
INTRODUCTION
Q: What is the meaning of
the word kammatthana?
A: The word kamma
literally means action or practice, and the word
Q: What is the meaning of vipassanakammatthana?
A: The word vi-
means superb, clear, divers; passana means seeing, direct perception and
right view of reality. Vipassanakammatthana is the practice of the
correct view of reality or mental development for clear knowledge to see the
truth of all realities.
Q: Why are
there only two duties in Buddhism, the duty of study (ganthadhura) and
the duty of practising insight (vipassanadhura), but the practice
of samatha is not mentioned?
A: The Lord Buddha tried
with utmost patience, perseverance and effort to discover that highest Dhamma
which leads out of the suffering of the rounds of rebirth, samsaravatta,
the process of birth, old age, sickness and death; the Dhamma which has the
function to completely eradicate the asavakilesa (worldly bias and
defilement’s) which are the cause of attachment to remain in the samsaravatta.
At first, the Lord studied
with two renowned teachers, one of them named Alara Kalama who taught samathakammatthana
to reach the highest rupa-jhana (absorption of the fine-material
sphere). The second one, Uddaka Ramaputta, taught samatha kammatthana to
reach the highest arupa-jhana (absorption of the immaterial sphere). The
Lord Buddha experimented with this meditation in every way realizing that this
is not the way to sammasambodhinana, the Full Enlightenment of a Buddha.
Therefore he departed and searched for himself until he became enlightened to
the four Noble Truths which can destroy the asavakilesa completely. Thus
he became the supreme arahat Sammasambuddha.
Then the Lord declared
that he was the One rightfully enlightened by himself.
In the preaching of the Dhammacakkappavattanasutta, the first sermon,
delivered to the group of five ascetics at Isipatana deer-park near
As for ganthadhura
(duty of study), it amounts to studying the guidelines of vipassanakammatthana
in order to understand the way of practice. The Supreme Teacher for most of his
life preached that rupanama (body and mind) are
impermanent, suffering, and not self. This is an example of what he taught his
disciples who did not yet understand the method of practice until they could
understand it by themselves. Then those disciples paid homage to the Supreme
Teacher, went to the forest separately, and practiced the Dhamma putting forth
energy until they attained to the highest qualities of the Dhamma becoming
Noble Ones (ariyapuggala) in the time of the Buddha.
But samathakammatthana
existed before the appearance of the Lord Buddha in this world. Every religion
had kinds of this meditation, for example there were sages, ascetics, hermits,
or monks of other religions. When the Lord had studied thoroughly he realized
that this was not the way to eradicate asavakilesa.
Vipassanakammatthana
however is what the Lord researched and practiced by himself; it exists
exclusively in the Dispensation of the Buddha. Thus there are only two kinds of
dhura (duty) in the field of Buddhism, that is ganthadhura
and vipassanadhura.
Q: What is the difference
between samathakammatthana and vipassanakammatthana?
A: They differ in the
sense-objects and have different goals and means. To explain the difference: samathakammatthana
is based on conceptualized objects, or objects which are created, such as kasina.
The practice of samathakammatthana is the means to pacify the mind, and
the method depends essentially on the nimitta, (sign) so as to intensify
concentration beginning from parikamma nimitta (preparatory sign) to uggaha
nimitta (acquired sign) and the patibhaga nimitta (conceptualized
sign). When the jhana-factors vitakka, vicara, pitit, sukha, ekaggata
(examining, adjusting, zest, bliss, and one-pointed-ness) arise and are fully
developed, then the first absorption is attained (pathumajjhana).
The objects of vipassanakammatthana,
on the other hand, are the five groups of rupanama (body and mind). The
result of vipassana practice is to attain to the highest quality of
Dhamma and to the four Noble Persons, viz. Stream-entrees, Once-returnee,
Never-returnee and the Fully Enlightened One, thus destroying asavakilesa
according to the respective level until it is completed, destroying the need to
come back and repeat death and birth again and again. But the guidelines for
the practice will be explained later.
Q: Do we have to know the
principles of insight meditation before taking up the practice?
A: We should know the
essentials or the heart of the practice first, such as the four Noble Truths,
or the two ways of truth, the way of suffering and the way to the end of
suffering.
The way to suffering is tanha,
craving for objects of the world such as sight, sound smell, taste, touch, or
subtle body and mind, giving rise to clinging attachment (upadana) to
the objects of the world which involve birth, old age, sickness and death,
whirling round in a cycle (vatta) of uninterrupted succession without
ever breaking the chain.
The way of the cessation
of suffering is the Eight-fold Path, the
Q: Is there any danger to
the meditator who practices this Dhamma?
A: The practice can be
dangerous because the meditators do not yet understand the guidelines of the
practice correctly. Or, they practice after book-study and then make up their
own understanding of it. Or, in a case where they practice without a meditation
teacher guiding and pointing the correct way, when in the course of practicing,
phenomena (sabhavadhamma) happen to arise, they may hold them to be true
and real and believe that they have already reached the final Dhamma. Some
meditators become attached to various nimitta, for instance light,
images or pictures; some may even become insane. This is more likely to happen
in samathakammatthana, because one dwells on conceptualized objects,
pictures, or kasina nimitta, with delusion. If the image or the kasina
changes suddenly, or a terrible image appears instead, one may lose awareness
and become obsessed.
But the practice of vipassanakammatthana
consists of developing mindfulness at every moment of breathing in and out.
There are wisdom or clear comprehension (panna, sampajanna) and exertion
working together to note the present object at every moment. Whenever an object
arises just be aware of that object as it really is; then release that object
at every moment, because the arisen object is bound to fall away naturally.
Whatever special characteristics that object may have, it arises and then falls
away; it is Dukkha Ariyasacca (Noble Truth of Suffering) arising and
falling away. These phenomenon being Dukkha it is hard to bear. If the
meditators can only understand this matter, then the practice of vipassanakammatthana
is not likely to be dangerous at all. On the contrary, it will turn us into
people possessing increased lucidity of satipanna (awareness and
wisdom).
Q: Some people say that
those who practice meditation will become backward people, not progressing in
the way of the world; they are stubborn and old-fashioned, not up-to-date. What
is your opinion concerning this....?
A: Everybody who is born
into this world has got to have an aim in life or he should know what life is
all about. In order to develop one's life, to be a man of highest virtue, what
does one have to do? A man is good or bad depending on his own mind. We can
prove this by ourselves. This is something which is always up-to-date.
Today is the time of
science. We use technology, computers and nuclear power for proving, testing
and for material purposes. In fact we use our mind to search for knowledge,
competing in the construction of material things. Simply speaking, we are being
materialists. This is what we call progressive; but it is only worldly knowledge.
If we use it correctly, use it in a peaceful way, it will benefit all human
beings. But if we use it with lobha, dosa, moha (greed, hatred,
delusion) the result in form of the destruction of mankind is sure to follow in
the future, undoubtedly. It will destroy everything in this world. There is no
exception and no excuse for anybody who claims: 'I am a pioneer, I am a
scientist' or ' I am an up-to-date-person'. Now, is this cleverness or is this
foolishness, there, in the heart of him who is misled by materialism until he
forgets the truth that the most important thing is Dhamma! Dhamma is the Nature
which is always up-to-date.
Whoever studies and practices
Dhamma, proves Dhamma and realizes the truth of it, analyses Dhamma and makes
use of it in daily life, such a one uses it to control desire and extravagance,
anger, envy, and delusion which delude him into taking poisonous stuff like
alcohol, intoxicants, and drugs of all kinds. When our mind has no pollution’s
to defile the heart then this mind is pure and calm and knows the reality of
Nature as it really is. His life will be full of true happiness. He will know
the principles of worldly affairs and the principles of Dhamma correctly and he
can put them into practice in studying and in the conduct of his business for
progress and prosperity in the future better than anyone who is not interested
in the Dhamma and in the ways of his own mind, knowing nothing about kilesa,
kamma, vipaka (defilement, action and result), not understanding that the
four Noble Truths, the Eight-fold Path, the four Foundations of Mindfulness are
the Dhamma for solving problems, the Dhamma for the extinction of mental
suffering, the Dhamma for the development of the mind to change from the low
state of worldliness (puthujjana) to the lofty mind of a Noble One (ariyapuggala).
Even in this present life
it is a challenge for everyone to come to know and see without the limitations
of endless time, and one who proves through practice will know by himself. Such a one is better than the person who doesn't
know Dhamma and doesn't practice Dhamma, who actually deserves to be called
fossilized and retrogressive, a million-year-old tortoise.
Q: What is the meaning of
the four sappaya (favorable conditions) for meditator’s?
A: At the time of the
Buddha the meditator’s should have the four sappaya,
that is
1. Suitable dwelling
conducive to calmness, undisturbed by noise, such as a forest, the foot of a
tree, an empty house.
2. Healthy food, easily
obtained. For Bhikkhus it means going for alms-round in villages not far away
and to get sufficient food.
3. A good person, a
spiritual friend, a meditation teacher who instructs the meditator always
according to the
4. Comfortable dhamma, that is a meditation exercise (kammatthana)
suitable for the disposition of the practitioner, tending neither to develop
tenseness nor laxity too much. It is the dhamma that, when practiced,
can give quick results for the meditator, as it should.
At this present time, we
should look for a temple or a center where vipassana is taught and the
four sappaya, as stated above, are provided, that means comfortable
dwelling, food is not difficult to obtain and appropriate for the meditator,
there is a vipassana teacher who is experienced in this field, and there is kammatthana
suitable for the meditator. At present, the most important point is only the
meditation teacher. He should analyze and instruct carefully because it is
difficult for us to find such good teachings as in the Buddha's time.
Q: What is the procedure
for someone who has never before practiced meditation?
A: The first step is that
one should study the subject of vipassanakammatthana to have right
understanding before beginning the Practice. But if one has no ability to do so
or he has already studied but doesn't understand properly, he should go to
learn from a vipassana teacher in a temple or meditation center and ask
to stay there for the purpose of practicing. Even if someone has already
studied pariyatti (the scriptures) well it is still necessary to have a
meditation teacher who gives instructions and points out the correct practice,
because from studying the scriptures (pariayatti) we only know the
written words, whereas the practice means to get acquainted with natural
phenomena (sabhavadhamma) as they really are; and there are differences
in the sabhava (realities) between people, for instance mind, emotions,
moods, and the accumulations of kamma they have are not the same. Then there
are phenomena arising from Dhamma, through practice of insight, such as samadhi,
piti, passaddhi, upekkha etc. (concentration, rapture, tranquility,
equanimity). Some phenomena are not mentioned in the scriptures; therefore it
is most important to have a meditation teacher with experience in both pariyatti
and patipatti (scriptural knowledge and practice).
PRACTISING INSIGHT
ON YOUR OWN
by Acharn Thawee Baladhammo
THE PRACTICE
The practice of vipassanakammathana
(Insight-meditation) is the development of the four satipatthana
(foundations of mindfulness).
1. Kayanupassana:
mindfulness contemplates the body in the body as it really is.
2. Vedanupassana:
mindfulness contemplates feeling in feeling as it really is.
3. Cittanupassana:
mindfulness contemplates the mind in the mind as it really is.
4. Dhammanupassana:
mindfulness contemplates mental phenomena in dhamma as they really are.
The four foundations of
mindfulness are right here in ourselves. I would like
you to comprehend the field of the objects or foundations of mindfulness, so as
to make it easy to practice them. Concerning human beings and sentient beings
in general the Supreme Teacher preached that the true state of existence of all
beings is the five groups (khandha). That means, we have five separate aspects
of nature combining and merging into conglomerate shapes and appearances for
which we provide names and say: It is a human being, it is an animal, a woman,
a man ...
Here are the five groups in detail
1. Rupakkhandha
comprises the four elements, viz. element of extension or earth, element of
cohesion or water, element of temperature or fire, element of motion or air and
also derived matter (material phenomena other than the four great elements).
2. Vedanakkhandha
has the function to experience objects as pleasant, painful and
neither-pleasant-nor-painful.
3. Sannakkhandha
(perception) has the function to remember the objects; to remember sight,
sound, smell, taste, touch and the mental objects.
4. Sankharakkhandha
are the mental factors or qualities arising together
with mind. The wholesome group makes the mind meritorious, good; the
unwholesome group makes the mind de-meritorious, bad; the exalted group makes
the mind firm and unattached. These three groups of mental qualities are mental
action. If they are strong they can produce bodily acts or speech.
5. Vinnanakkhandha
consciousness has the function to receive and be aware of the objects of the
eye, ear, nose, tongue, body and mind, and it also operates as re-linking
consciousness in the process of rebirth (patisandhi).
In practice the five khandha
are summarized to only two categories, body (rupa) and mind (nama).
Concisely speaking, all
natural phenomena come to one place which is sati; that means to apply
mindfulness for the purpose of knowing the present moment or noting the present
object. Sati has been compared with the footprint of an elephant. The footprint of small animals are bound to be covered by the
elephant's footprint. If mindfulness does not arise in the present, wholesome
forces will not occur. When mindfulness arises it implies that only wholesome
forces will arise together with it. Therefore, the Supreme Teacher urged the
development of the four foundations of mindfulness.
When the meditator
understands what the objects are and who is the one that knows the objects,
then he can begin the practice by fixing mindfulness on the four bodily
postures of walking, standing, sitting and reclining.
The Sitting Posture
The sitting postures while
meditating is sitting cross-legged with upright body, the right leg above the
left and the right hand on top of the left. Establish mindfulness to note the
object to be contemplated. Then contemplate body in the body. The main object
to be noted is the Rising and Falling of the abdomen. When the abdomen rises note 'Rising', when the abdomen falls note 'Falling'.
Then keep following continuously: 'Rising' - 'Falling' - 'Rising' -
'Falling'....
Q
: How should one establish mindfulness correctly?
A
: The meditator should make his mind comfortable, free from
worries, not too serious or too eager. For the arising phenomena are sure to
fall away again. It is the characteristic of nature that everything that arises
naturally is bound to fall away naturally.
The meditator
should only fix mindfulness on the object just in front of him and see
it as it really is, arising and falling away. One should not cling to any
object whatsoever but keep the mind central or still. This is called the
practice of the
Q
: How much time should we devote to the establishment of
mindfulness in practice?
A
: This depends on the ability of the person. If it is a child at
the age of 7 to 10 years, it should practice only for 10 minutes; from 10 to 15
years of age 20 minutes; beginners from 15 years onwards, or healthy grown ups,
should practice 30 minutes.
When the practitioner has
developed effort, mindfulness, and concentration (viriya, sati, samadhi), the time should be increased little by little.
It should not be increased too quickly. From 30 one should increase to 40, from
40 to 50, and then to 60 minutes. New meditators should not sit more than one
hour. They should have understanding in the matter of balancing the mental
faculties before sitting longer than one hour.
Q
: Sometimes the mind is not calm, there is thinking and pondering
fancifully so that one gets annoyed. What should one do in this case?
A
: When thinking, just note mindfully: 'thinking, thinking'. When
reflecting, make a note as 'reflecting, reflecting'; when the mind is
wandering, note it: 'wandering, wandering'; when the mind is annoyed note
'annoyed, annoyed'...
When thinking, reflecting,
wandering about or annoyance arises, one must note it immediately, and if
mindfulness is strong then after noting only once those objects will disappear.
If mindfulness is feeble, one should note two or three times or note until
those objects disappear. Then bring mindfulness back to note the 'Rising' and
'Falling' again.
Q
: Sometimes the mind is irritated, worried, discouraged, bored,
lazy, drowsy. How should one handle or contemplate this?
A
: Make a note of the mental object which appears in the mind:
'irritated, irritated'..., 'worried, worried'.., 'discouraged..', 'bored..',
'lazy..', 'drowsy..', 'dozing..'. When those objects disappear bring
mindfulness back to note the 'Rising' and 'Falling' again.
Q
: How should one make a note of external objects when they arise?
A
: If the object arises through the eye, make a mental note:
'seeing, seeing'; if sound occurs note 'hearing, hearing'; if smell arises note
'smelling, smelling'; if taste arises note 'tasting..'. When the touch of
coolness, heat, softness, hardness occurs by way of the body, make a mental
note 'cool, cool', 'hot, hot', 'soft', 'hard..'. When an object appears in the
mind, make a note "seeing, seeing' or 'knowing..',
'thinking..', etc. as the case may be.
Q
: When sitting for a long time, feelings of pain and aches in the
knees, in the legs, and in the back may appear. How is one to make a note of
this?
A
: Be mindful of the feeling of aching right there and note it:
'aching, aching..'. If you feel pain make a mental note 'painful, painful'. If
there is numbness, note 'numb, numb'. When that feeling disappears go back and continue to note the 'Rising' and 'Falling' of
the abdomen.
Q
: If the feeling, after noting it, does not disappear, what should
one do then?
A : In contemplating
bodily painful feeling such as aches, pain, weariness, numbness, when
concentration is good, you will be able to acknowledge well and easily that
there is a feeling of aching, pain, weariness or numbness, and you can see the
arising and vanishing of feelings distinctly or, when you keep noting it
continuously, it may disappear by itself. But if one notes for some time and
the feeling does not disappear, this is because the painful feeling is very
powerful. Or sometimes the body and mind demonstrate the mark of suffering so
that wisdom can realize the three characteristics impermanence (anicca),
suffering (dukkha ), non Self (anatta).
In such case the feeling of pain is stronger than usual. If one cannot bear it,
then one should move the body or change position in order to relieve the pain.
But don't forget to note mindfully the desire to change as 'desire to change..'. When moving the legs note 'moving, moving', when
lifting the legs note 'lifting, lifting', when putting down the leg 'putting,
putting'.
When the painful feelings
have vanished, go back to the usual 'Rising - Falling' of the abdomen.
Q
: In noting painful feeling does one have to note until that
feeling disappears, or can one note different objects instead?
A
: There are two kinds of bodily painful feeling. One type is
forceful, compelling pain. This must be rectified. Then there is bodily pain
that is not compelling. We should be aware of the compelling suffering, for
instance to empty the bowels or to pass urine. This is suffering that cannot be
suppressed. It is impossible to make it disappear by noting. Sometimes violent
pain arises in the body; the meditator simply makes a mental note of it, but
that pain increases more and more. If the meditator is already experienced in
looking at painful feelings, then he can bear it. But in the case of new
meditators, they cannot bear it. A sense of weariness will arise. They should
note the changing of posture and all bodily movements with mindfulness at every
moment.
Dukkhavedana
(painful feeling) that is not compelling is only minor suffering, arising and
vanishing. If it is not violent, it is unnecessary to change. Just apply
mindfulness and note what is really there: Dukkhavedana having the
nature of arising and vanishing; even the phenomenon of pain is not permanent,
it does not last, it is impermanent, oppressive, insubstantial (anicca,
dukkha, anatta) just as material phenomena. It is the same with other
phenomena (nama).
Q
: Does dukkhavedana still appear even if one has meditated
for a long time?
A
: This depends on the practice. If the meditator can note the
object continuously for a long time, samadhi (concentration) will be
developed to a great extent; then piti (rapture) and sukha
(happiness, bliss) will arise in the mind. He will feel happy and satisfied.
This is sukhavedana (feeling of strong happiness). If under such
circumstances dukkhavedana in the body arises, it will not be recognized
as pain or ache, because the mental sukhavedana preponderates. He will
be able to continue contemplation until the time fixed for sitting is over.
Only when noticing is abandoned will he realize that there is pain and ache in
the body. With some meditators bodily pain may occur violently, such as pain in
the back or another part of the body. This could very well be dukkhavedana
originating from kamma, since the meditator explains that in the past he
used to hit snakes on the back, or beat dogs and cats or creeping animals. So
it is a fruit of kamma, and we should endure the ripening of that kamma.
Standing
- Walking Meditation
Q
: How should one walk for walking meditation?
A
: In Mahasatipatthanasutta (the Sutta explaining the
four foundations of mindfulness) it is stated that when walking one should
know; that is walking. When standing one should know; that is standing. It is
not stated how many parts a step has. But the commentator divided the steps in
walking meditation into six parts:
1. Right step - left step.
2. Lifting the foot -
placing the foot.
3. Lifting the foot -
moving forward - placing the foot.
4. Lifting the heel -
raising the foot - moving forward - placing the foot.
5. Lifting the heel -
raising the foot - moving forward - lowering the foot - placing the
foot.
6. Lifting the heel -
raising the foot - moving forward - lowering the foot - touching the
floor -
placing the foot.
For standing meditation
one should stand upright. Hold the left hand with the right either behind or in
front of the body, whichever is more convenient. Make a mental note of the
standing body: 'standing, standing...' about three times. Then start walking
with the initial step no. 1 and note 'right step, left step, right step, left
step..'. Keep your eyes looking straight in front of
you at a distance of about 5 - 6 meters. Establish
mindfulness to be aware of the movement of the foot. The word 'right' means, the right foot moves forward; that is the motion of
the foot whilst moving, while it is brought to the front. When walking
meditation is done slowly one should make a mental note as 'right goes thus,
left goes thus..'. The word 'thus' should coincide
with the moment the sole of the foot touches the ground. When walking rather
quick, it should be noted as 'right step, left step..'.
Walking quickly is acknowledged as 'right, left, right, left'.
When you reach the end of
the walking path you will have to turn around. Note this as 'turning, turning'
while the body turns either to the right or to the left. The right heel will
move degree by degree; this should be noted: 'turning, turning'. When you are
facing the path again, make a note of the standing posture: 'standing,
standing'. When you start walking make mental notes, 'right goes thus, left
goes thus..'.
Q
: How long should the walking meditation be practiced? How many
minutes each time?
A
: A new meditator should walk and sit for equal times in any
period. This means; when he sits for 30 minutes he should walk for 30 minutes....In
general, the longer period of time you can walk the better. It increases energy
(viriya). The meditators who have a wandering, discursive mind should
practice walking equal in time to sitting or a little bit less in order to
increase samadhi so that the mind becomes more calm.
Q
: What is the method for the further stages of the practice?
A
: According to the procedure of practice it is necessary to have a
meditation teacher to give advice on the correct way of practice. He must know
about the phenomena that the meditator experiences, by making daily inquiries,
and help to solve any problems. He should guide the practitioner to right
understanding so that the practice progresses and obstacles can be overcome.
The meditation teacher should raise the standard of the practice by changing
the steps of the walking meditation successively.
The
Second Step
In the sitting posture, if
the 'Rising - Falling' is slow, one should make mental notes of the sitting
posture in addition: 'Rising - Falling - sitting...'etc.
Q
: How does one contemplate the sitting posture?
A
: When sitting one should be aware that one is sitting. That
means, at the moment of sitting there is the shape of the sitting posture. Note
this sitting form: 'sitting, sitting'.
Q
: How is one to note walking meditation according to the second
step?
A
: Walking with the second step is noted as 'lifting the foot -
placing the foot...' or 'lifting, placing, lifting , placing..'. The lifting in
this place means to raise the foot about 15 cm from the ground, whereas
'placing the foot' is when the sole of the foot touches the ground. The foot
must be put down close to the toes of the other one. For example: Lift the
right foot first; when the sole is put down, the heel of the right foot will be
a little distance ahead of the toes of the left foot which still remains flat
on the ground. When the left foot is moved together with the mental note
'lifting, placing', then the heel of the left foot will be placed just past the
toes of the right foot.
Q
: When noting the sitting and the walking of the second step with
ease, what should be noted next?
A
: Go on to the third step. For the sitting the next step is noting
the body-touch. If noting 'touching', one should note the spot where the right
side of the buttocks touches the ground. The spot to be noted is a circle the
size of a small coin. Note 'Rising - Falling - sitting - touching..'. If 'Rising - Falling becomes quick so that you cannot
note four steps, leave out the 'touching', just note 'Rising, Falling,
sitting'. If Rising - Falling is so quick that sitting cannot be noted, leave
out the 'sitting', only note 'Rising, Falling'. Rising - Falling is the main
object, which must be noted continuously. In case that the Rising - Falling is
too subtle, unclear, or too quick, then note as 'knowing, knowing' until the
'Rising - Falling becomes clear again. Then continue to note 'Rising -
Falling'.
The addition for walking
in the third step is 'lifting the foot - moving forward - placing the foot'.
When walking, lift the foot about 15 cm above the ground. 'Moving forward'
means the foot moves forward about 20 cm. When 'placing the foot' the entire
sole of the foot should be on the floor.
Q
: Please explain the 4th, 5th, and 6th steps so that I know how to
practise them.
A
: The fourth step is noted as 'lifting the heel - raising the foot
- moving forward - placing the foot'. The word 'lifting' means that only the
heel is lifted, while the ball of the foot still remains on the ground.
The fifth step is noted as
'lifting the heel - raising the foot - moving forward - lowering the foot -
placing the foot'. The noting of lifting, raising, moving are
like those of the fourth step. As for 'lowering' one should note while
the foot is being lowered until it reaches a distance of about 5 cm from the
ground. After that make a mental note when touching the floor as 'placing..'.
The sixth step: 'lifting
the heel - raising the foot - moving forward - lowering the foot - touching the
floor - placing the foot'. While walking with this step the noting of lifting,
raising, moving, lowering is the same as with the fifth step. The mental note
'touching' means that the toes and the ball of the foot touch the ground, but
the heel is still up. 'Placing' means pressing the heel down
to the floor.
Q
: Is the contemplation of the sitting, standing, and walking
posture always done as already explained or is there any more difference?
A
: There is only one stage in standing meditation, noted as
'standing, standing..'. But one may also note standing for a long time. Walking
meditation has 6 stages as stated above.
Concerning the sitting
posture there are more additional touching-spots. They should be used when the
mind is indolent and drowsy. When noting the touching, refer to the left side
of the buttocks also and note both sides, first the right, then the left:
'Rising - Falling - sitting - touching - touching'. When drowsiness and
inactivity of the mind still remain, the noting should include the ankles. Add
the right one first and, if that is not enough, note the left one also.
Noting the touching-spots
should only be done when there is a space between the Falling and the next
Rising. When the Rising occurs, it must be noted as 'Rising - Falling -
sitting...'. If, however, Rising - Falling cannot be
noted at all because it is unclear, one may note 'sitting, touching, sitting,
touching...', etc., employing those touching spots in turn until the Rising -
Falling becomes evident again.
Sometimes. if mindfulness is keen, it may have the power to clear away
drowsiness and inactivity and make the mind more energetic.
Q
: When it is time to sleep, how is one to contemplate the lying
body?
A
: Before lying down one should first note other postures such as
'standing, standing'. Note the moment of lowering the body also: 'lowering,
lowering'. When the buttocks touch the bed or floor: 'touching, touching'; when
sitting note 'sitting, sitting'; bending the body so that it leans over to lie
down note 'leaning, leaning'; when the back touches the ground note 'touching,
touching'; when stretching the legs 'stretching, stretching'; when bending the
knees 'bending, bending'; when moving the body 'moving, moving'; when arranging
the posture 'arranging, arranging'; when supporting the body by pressing with
the hand or arm on the floor 'pressing, pressing'. When you are in the lying
position note 'lying, lying' until you fall asleep or, if the Rising - Falling
of the abdomen is clear, make a note of it mindfully. In this posture you must
contemplate in a relaxed way; don't note to
strenuously; because then it is difficult to fall asleep.
In the opening phases of
the meditation one must assiduously exercise the contemplation of the sitting,
standing, walking, and reclining postures, noting continuously with mindfulness
at every moment. In order to develop skillfulness one should never be
absent-minded and have clear awareness of the presently existing rupanama
(body and mind) at each and every moment.
This is the practice of
insight meditation in the first phase, which has so far been explained in
detail so that the characteristics may be known.
IDENTIFYING SABHAVA
(SPECIFIC PHENOMENA)
And the Method for Dealing with them
Q
: Later, when practicing meditation, there is sometimes a
sensation of itching to be felt in the body, for instance in the face or at the
back or it arises in any other part of the body. Sometimes there is a feeling
as if ants or mosquitos were biting or insects were climbing on the body, or as
if needles were piercing, giving a sharp pain. Sometimes the hairs on the body
stand on end, there is a thrill at the back or on the shoulders arising for a
moment and then vanishing again. Sometimes tears fall or one perspires; heat is
circulating in the body or coolness may spread over the skin.
What are these phenomena?
Where do they come from? How does one contemplate them? Are they dangerous for
the meditator or not?
A
: All these phenomena arising when contemplation is carried on are
called sabhava. These sabhava arise when the mind is calm, which
is samadhi (concentration). One has piti (rapture) which belongs
to the same group as samadhi. They arise together, thus causing a lot of
different sabhava to occur.
When they arise one must
note them with mindfulness. For example: When experiencing itching note
'itching, itching'; feeling as if ants are biting note 'biting, biting'; when
feeling a sting note 'stinging, stinging'; feeling as if insects were crawling
over the body or in the face note 'crawling, crawling'. When sensing that tears
or sweat is flowing note 'flowing, flowing'; when feeling that the hairs on the
body stand on end note 'bristling, bristling'. When feeling cool note 'cool, cool'. Make a mental note according to the phenomena
that arise. If you cannot note them properly, then note 'knowing, knowing'.
Most of these phenomena
are manifestations of piti. When they arise one should note them every time.
If noting is omitted, this is moha (delusion) lying in the object. If
these phenomena keep arising often, it is called 'clinging to phenomena'. This
must be checked by developing viriya (energy) and sati
(mindfulness) making them stronger. Note the phenomena with a view to relinquishing
them; don't cling to any object whatsoever.
Q
: Sometimes, when sitting, it feels as if the hands were bigger or
the feet, the belly, or the body were bigger. At times the body feels light and
floating above the ground. Sometimes the hands, the feet, the body disappear
altogether. How should one contemplate this?
A
: Be mindful and make a note as follows. When the hands, the feet,
or the body are bigger note 'big, big'; the body feels light note 'light,
light'; the body feels floating note 'floating, floating'; the hands and feet
disappear, the body vanishes, note 'vanished, vanished'.
Q
: Sometimes during sitting, perception of white light appears,
sometimes one sees green and yellow color, one sees many pictures, buildings,
people, religious objects or monks. At times one sees skeletons, ugly and
horrifying pictures. How shall one note these?
A
: These objects arising in the mind are produced by concentration.
They arise at a time when the mind is very tranquil. They are mind-created
visions, imaginations. Sometimes these objects are very clear, sometimes they
are dim; it depends on samadhi. If samadhi is very powerful one
will see them very distinctly. When a picture or nimitta appears, note
'seeing, seeing' until that light or color or image vanishes. Then go back
again to note the Rising - Falling of the abdomen. If one notes them but they
do not vanish, this is because of upadana (attachment) which develops a
liking for these things. Then the nimitta, colors, light or various
pictures appear again and again. One must increase sati in noting and
letting go. If they don't vanish, pay no attention and go back to the Rising -
Falling or note other objects; those pictures will disappear by themselves.
Q
: Sometimes the body sways or it feels as if turning round, the
body shakes, trembles, or glides, or jerks. Sometimes there is a sudden push.
What is that? How should one contemplate it?
A
: The objects, sabhava and experiences can sometimes arise
violently. This depends on the individual, because people are not all the same.
Some people have slight experiences; other people have quite overwhelming
experiences, because when piti arises together with samadhi they
have very powerful sabhava (phenomena) that cannot be controlled by the
mind. So these phenomena come out by way of the body and the body starts
swaying, shaking, trembling. When it shakes note
'shaking, shaking'; when the body spins note 'spinning, spinning'; when it
glides note 'gliding, gliding'; when trembling note 'trembling, trembling',
when jerking note 'jerking, jerking'. When feeling as if
being pushed note 'pushing, pushing'.
Some people experience
this to a great extent; for them the whole house seems to spin; they have the
impression that the house sways, the house trembles, the house shakes. In some
cases there are people who even vomit.
When such things happen
one should not be worried or be afraid. Be always mindful of the objects you
experience and make a note many times. When mindfulness increases to a high
level they will disappear by themselves.
Some people have such
phenomena so much that they do not disappear in spite of noting them. They will
have to live with a vipassanacharn (Vipassana-teacher) who has
much experience in dealing with these sabhava and helps the meditator to
check them by giving instructions on how to note correctly. Those sabhava
will little by little disappear of their own accord.
OBSTACLES TO THE
MEDITATION PRACTICE
Q
: What are the main obstacles for the practice of insight
meditation?
A
: The obstacles in the practice of vipassanakammatthana
(Insight Meditation) have three levels:
1) The obstacles of the
inexperienced meditator.
Ordinarily, our mind is
always inclined to be associated with worldly objects, such as sight, sound,
smell, taste, touch, and mind objects, through the eyes, the ears, the nose,
the tongue, the body and the mind. These senses operate all the time and are
the cause for the arising of pleasantness, unpleasantness, liking and
disliking, gladness and sorrow, happiness and unhappiness, thus giving birth to
desire, anger, and delusion. This is what we experience in our daily life all
the time. Then upadana (attachment) clings to material things which have
the nature of changing. This is maya, illusion, enticing and fooling us,
it is deceptive and illusionary, causing us to be attached so that we can't see
the reality of our own states of mind.
When we enter into the
practice of the Dhamma and develop the four foundations of mindfulness (satipatthana),
we begin to see the 5 rupanamakkhandha which are really our body and
mind. When we control the mind and apply it to the present object, which is
always only one object at a time, the meditator's mind will struggle and
fidget. As long as there is no mindfulness, thinking and wandering of the mind
arise; it clings to objects of the past or the future continuously. When the
mind wanders, annoyance follows, which is the cause of discouragement and
drowsiness and many thought. Some people even think they don't have enough parami
(accumulation of good deeds) to be able to practice. Some people put the blame
on kamma; other people blame the teacher for not teaching well; or they
say that practicing insight meditation is of no use.
As a matter of fact the
meditator's mind is disturbed too much by kilesanivarana, the obstacles
or defilement’s.
When
mindfulness is developed only a little the mind will not yet be calm because samadhi
is lacking. One has no confidence in oneself. Various
doubts arise. This is the reason why the practice does not progress as it
should. Some people may give up meditation and return home. They advance the
reason that they have work to do in their house or that they must look after
their children or grandchildren; or they say that they have no parami at
all. Some people admit that they cannot fight their kilesa and they will
come back to try again later.
The main obstacles for the
meditator in the initial phase are simply the five mental hindrances (nivarana).
Q
: What are the five nivarana and where do they come from?
A : 1. Kamacchanda
means delighting in and being fond of pleasant objects, such as beautiful sights,
melodious sounds, fragrant smells, delicious tastes, gentle touch-contacts, and
mind-objects which are pleasing and satisfying.
2. Byapada is ill-will
and malevolence towards others.
3. Thina-middha is
sloth and torpor or drowsiness.
4. Uddhacca-kukkucca
means restless thinking, agitation and worry.
5. Vicikiccha is
doubt, uncertainty, indecision.
The new meditator will
find the five hindrances disturbing the mind persistently. People who have no
confidence in themselves will not have the capacity to practice further and
usually they will have to give up the practice.
But those practitioners
who have firmness of purpose and faith in the wisdom of the Buddha will
establish mindfulness to note the object that is arising at present. In other
words, they will keep noting the Rising-Falling of the abdomen continuously
throughout. When the hindrances appear in the mind they will make a note of
those objects. For instance:
Desire arises, note
'desire, desire'; when anger arises note 'anger, anger'; when sleepiness arises
note 'sleepy, sleepy'; when a wandering mind appears note 'wandering,
wandering'; thinking arises, note 'thinking, thinking'; worry arises, note
'worrying, worrying'; doubt arises, note 'doubt, doubt'; uncertainty arises,
note 'uncertain, uncertain'.
If the meditator always
keeps noting the mental hindrances whenever they arise, he will have good
results from the practice; that is to say, mindfulness will become more
powerful. One will know more quickly the thoughts that have arisen. Then thoughts
gradually subside. But before that, the meditators have a gloomy mood and they
tend to have anger often. This anger will gradually exhaust itself until the
practitioner may well be astonished at himself. Earlier there are thoughts of
wanting this and that; these objects are not stable, do not remain as they are
and change all the time, noting with mindfulness becomes more continuous,
delusion will gradually wane.
2. The second stage of
obstacles arises when the practitioner has developed the kammatthana
with diligence. Good samadhi has been built up by and by. This causes
manifestations of samadhi; various sabhava (natural phenomena) of
piti - passadhi (rapture and tranquility) also arise more frequently.
Some meditators may become attached to such phenomena out of misunderstanding;
some even believe that they have already achieved a high level of Dhamma. Some
people start clinging to nimitta, pictures, color or light, holding them
to be serious things; this may eventually make the mind insane.
If the meditator is glad
and satisfied with these objects when he has reached this point, it will give
rise to upadana (clinging) and he will keep watching for what else is
going to happen. This is called 'clinging to phenomena', which is vipassanupakilesa
(corruption of insight); it means, these experiences become the kilesa
of insight and prevent the practice from progressing. This is called 'going the
wrong way', it is not the practice on the lines of the Middle Way which is the
one and only way, the way of non-attachment to the groups of rupanama
(body and mind), the way of purity, free of asavakilesa (bias and
defilement) the machinery of sorrow: the path that leads to the cessation of
all Dukkha (suffering) without remainder!
Every meditator will have
to encounter the obstacles of this second stage more or less. The meditator
must depend on a vipassanacharn who is ready to help him and make him
understand that this phenomena arising are the manifestations of rupanama
they are nothing special. The target of practicing vipassanakammatthana
is to set one's mind on an object which is higher than rupanama, that is
to say Nibbana. If we get to cling and think of only the rupanama-objects
we shall reach Nibbana not. So the objects which are rupanama
must all be relinquished. As long as one still feels glad and satisfied because
of rupanama-objects one will not be able to surmount these obstacles.
The meditator who has right understanding should acknowledge the objects that
arise and let go of them.
3) Obstacles of the third
stage.
When the meditator has
gradually established mindfulness in noting rupanama, the 5 indriya
will gain power by and by. These are:
1. Saddha:
Confidence in the wisdom of the Buddha and confidence in oneself.
2. Viriya:
Diligence and exertion in preventing kilesanivarana (hindrances) from
arising; to abandon kilesanivarana that have arisen; to develop
mindfulness which contemplates the present object effortlessly; to maintain sati,
samadhi, panna and make them stronger.
3. Sati: To be aware
of the objects of body, feeling, mind and dhamma in the present,
continuously and constantly.
4. Samadhi: To fix
the mind on the object which is in front (confronting), encouraging sati
and spurring the development of panna (wisdom).
5. Panna: Thorough
knowledge, understanding in relation to sankhara (mind and body),
knowledge of the four Saccadhamma (truthful facts) as they really are.
In order to know whether
these five dhamma have become indriya or not, one must find out
whether the obstacles of the second stage have been overcome. If they are still
sticking to the meditator, then he has not yet overcome the obstacles of the
second stage. This is not yet indriya (controlling power). If the second
stage is overcome, it means that these five dhamma have reached the
strength of indriya; in other words, they are present in a large scale
in their respective qualities. For example: At first sati cannot note
the present. But later it becomes faster until it can see the arising and
vanishing of rupanama in the present and thus catch
up with reality. Nana and panna are elevated stage by stage until
they approach the utmost heights of nana (knowledge).
Going through the real
stages of Maggaphala (realization) is not such an easy thing as some
people think, those who would believe that they have
already reached there. Mostly it is false nana; and it is a matter of
boasting too much, because nowadays is the time of neyyapuggala kind of
people, that means they must study, train and practice much more, even if in this
present existence they might not attain to the qualities of the ultimate
Dhamma, it is a support and parami for the existences to come. So, when
they reach a high level, the essential obstacle is that the practice will go up
and down repeatedly. They will anticipate or desire to attain. Then samadhi
will not have the power to overcome the obstacles of this third stage.
THE
METHOD OF ADJUSTING THE 5 INDRIYA EVENLY
Q
: Some people say that, if the 5 indriya (mental faculties)
are not equal, the practice will not progress. Why is that so?
A
: While the four satipatthana are being developed, the five
categories of dhamma which are indriya, such as saddha,
viriya, sati, samadhi, panna, (faith, energy, mindfulness, concentration,
wisdom), always arise together in the mind because they are species of dhamma
belonging to the Eightfold Path. But in some moments they do not arise
simultaneously. These five indriya can be separated into two essential
pairs: saddha and panna form one pair, viriya and samadhi
make up the second pair. As regards sati, it has the function to
co-ordinate the indriya in these two pairs.
This can be compared with
a chariot having four horses yoked together and a coachman who has the function
to supervise all four horses so that they run evenly. If any horse goes ahead
or runs too fast, he must pull the reins to co-ordinate it with the other three
horses. If any horse runs slower, the reins will slacken. The coachman will
then use the whip to make it run equal with the others. The coachman must work
very hard and he must be careful all the time to keep the four horses running
evenly all the time. When all four horses run equally the chariot will run
straight and speed up the whole team. If the control is not good, it will make
the horses as well as the chariot shake or swing to and fro. They will not run
the straight way; the chariot will slow down and control is difficult. This
waste of energy will make the chariot reach the destination very slowly.
In the same way, if the
five indriya are not balanced, sati must work very hard by noting
in order to arrange the five indriya equally.
The inequality of saddha
and panna may be known in the following way. When the mind is calm, the
manifestations of samadhi, such as light, color or nimitta-images
may arise in the mind. But the meditator who doesn't note with mindfulness will
turn back to look at them all the same, but he doesn't note them in order to
let them go. The more he notes, the clearer become the images; on noting they
do not disappear. If this is the case, then saddha is in excess of panna.
Clinging to any object or believing that things are real which in fact are not
real, this is called SADDHA EXCEEDS PANNA.
When the meditator
receives advice from the vipassanacharn that any object which comes up
in the mind must be noted immediately, that he should not stick to these
objects and the meditator has understanding, he will simply apply mindfulness
and note the nimitta, light, color, various pictures as 'seeing, seeing'
until these objects disappear; or if they arise again, he will be able to see
the arising and vanishing of these objects. This is the balancing of indriya
to make SADDHA EQUAL TO PANNA.
Some meditators have panna
in excess of saddha, from studying and learning the Pali Abhidhamma.
They have listened to learned persons or studied by themselves. When they take
up meditation practice, sometimes one or the other objects or sabhava
arise. They are given to thinking and reflecting that, 'this is a sabhavadhamma
of such and such a name'.
When they go on thinking
or reflecting, the mind will become even more restless. There are also people
who think so much that they cannot sleep anymore. This makes the nerves
overtaxed and the body exhausted. Such intense thinking about Dhamma is cintamayapanna
which means panna arising from thinking. Some people have learned a lot,
therefore they think even more extensively. Some people have mana
(conceit); they think they are better, then they
become such people who do not believe anybody, not even their own teacher, this
is the cause of EXCESS OF PANNA OVER SADDHA.
The method of treatment
for such practitioners is that they must note the thinking as 'thinking,
thinking'. If they have the impression to think correctly they should note
'thinking right, thinking right' until the restless, agitated thinking
gradually wears away. In this stage the vipassanacharn must admonish and
comfort the practitioner, explaining that these sabhava or experiences
which arise are only manifestations of rupanama and they are still
phenomena merely of the basic stage.
One
should not cling at all.
The teacher should give
examples like this:
A man is searching for a
diamond of unique water. He knows that the diamond is on the top of a mountain.
When he reaches the foot of the mountain he sees stones of various shades of
color and light. He mistakes them for real diamonds; dazzled and allured he
collects the colorful stones at the foot of the mountain. He will not get the
real Diamond because of his own misunderstanding.
In the same way the
meditator sets his mind on the object of Nibbana but he meets the rupanama-objects.
Wrong understanding arises and he clings to his own thinking. When the
meditator receives advice that this rupanama is impermanent, oppressive,
and not self, that not even his thinking is permanent, then he must establish
mindfulness to note only this present object. Practicing by thinking is
'THINKING MEDITATION'; but practicing with mindfulness noting the present
object is called VIPASSANA. When the meditator establishes mindfulness
to note the thinking as 'thinking, thinking' until that thinking disappears,
then PANNA WILL BE EQUAL WITH SADDHA.
The pair of viriya
and samadhi are indriya that are most
vital in the course of practice. For if these two indriya
are not equal they will cause the practice to stagnate. If viriya
(energy) outweighs samadhi the mind of the meditator will vacillate,
thinking about past and future events or restlessly thinking nonsense and
unsubstantial trivial things. Or he has desire to reap the results of practicing
the Dhamma; he wishes for something to happen and is desirous to see this and
that. The mind having these sabhava is not a tranquil mind, samadhi
is lacking. This is called VIRIYA EXCEEDS SAMADHI.
The method for balancing
these indriya is that one should make samadhi increase. The
method for uplifting samadhi must be practiced correctly, intensifying samadhi
in the walking posture by walking very slowly. Out of the 6 stages in the
walking meditation the 4th, 5th and 6th steps are applied in order to increase samadhi.
Walk very slowly and let sati follow up carefully each and every phase
of the steps, from 'lifting the heel' to 'placing the foot'. Momentary
concentration which arises at every moment will gain continuous and increasing
power. It will make the mind tranquil and remain firmly fixed to that object.
Although walking ordinarily is the posture to increase viriya, still one
can so walk as to make samadhi arise.
The intensification of samadhi
in the sitting posture:
Samadhi being absent in the sitting posture may have a number of specific causes, for instance: The meditator tends to think and reflect restlessly; the meditator cannot note the present object which is not distinct enough to be identified; there is dukkhavedana, such as pain in the knees, the legs, the waist, the shoulders, or the back; he feels tens which makes the mind vacillate. Kilesa-nivarana disturb<