PRINCIPLES OF VIPASSANA PRACTICE

 

                These notes are specially meant for those who are practicing in the absence of a teacher. It can be used as  a guideline for beginner yogis to check if they are practicing properly and still on the right track. For experienced yogis on self retreat, it could serve as reminders to help them progress in their practice. There is a tendency for yogis to think that if they spend a long time in retreat they would progress but this is not necessary so. When they do not make progress after months of practice they get frustrated and there are many cases who have even given up the practice

        1.  The Vipassana Object

             The purpose of vipassana is to see things as they really are, as impermanent, suffering and non-self so we  do not take concepts as the object of our meditation. Concepts are known as apparent realities as they do not have any individual essence and are true only according to convention.  They exists only in the mind. Eg. Man or woman do not exists as in the ultimate analysis they are a combination of the five aggregates or simply just mind and matter. Only ultimate realities  can be taken as objects as they really exists and can be experienced.

            The four ultimate realities according to the Buddha are consciousness, mental factors, matter and Nibbana. Of these four, only the first three that belong to the mundane sphere are usually taken as objects in vipassana practice. Supramundane consciousness at the moment of enlightenment cannot be used as the object for those who are worldlings who have not attained to it. Similarly, Jhana consciousness can be taken as vipassana object only for those who have attained Jhana.

            The object of vipassana must be that which is evident, prominent and easy to discern. Although internal and external objects can be objects of vipassana, internal objects are more evident to the yogi. Internal refers to the ultimate realities which arise in your own mind and body such as your own mental states, emotions, feelings, material properties, bodily postures and physical sensations. Directing the mind to outside objects can weaken concentration. At times external objects like sound have to be noted because it is very strong and unavoidable but it should be treated only as a secondary object.

             In vipassana, to be able to see the three characteristics, we need to pay attention to the present object. Direct and close observation can be made of only the presently occurring object in the mind and body. Not the object of the past or future. Therefore one has to fix the mind attentively on the object at the very moment of its arising and not before or after. Then one can discern its individual characteristics (sabhava lakkhana) eg, hardness, tension etc. you can see it arising and passing away.

               The characteristics of a past object cannot be experienced at the moment as it can at best, only be recalled vaguely in the mind. It would be absurd to try and be mindful of an object that has yet to arise. Both past and future objects should not be noted as they are not real; they do not exist in the present moment so you cannot see their characteristics.

               When you think of past or future objects and you fail to note the thinking process, you are missing that which is arising in the present. Defilements can also easily arise when there are gaps in noting the present so concentration and mindfulness cannot develop. Some yogis even try to avoid the present object even though it is very clear to them because of habitual reaction or their wrong attitude. This is usually the case  when one experiences physical pain.

               It is important that a yogi knows exactly what the present object of his awareness is. Next he should make sure this object fulfills the conditions as discussed above. Having done this, some yogis are still not able to ascertain what their meditation object is or are unsure of it because the object is not clear to them. They must endeavor to practice by observing the object that is clearly evident in the present moment. At other times, the object appears hazy because the mind is distracted and concentration is still very weak.

               2.  Accurate Aiming At The Object

               The meditation object has to be noted with accurate aiming so that its characteristics will be known

simultaneously. At the beginning of the practice this may not be possible because of the hindrances that habitually arise in the ordinary idle mind. The beginner yogi finds it almost impossible to direct the mind to

the object and to keep the mind where it is supposed to be. The mind tends to wander to other objects.

This could also be due to lack of effort at directing the mind repeatedly to the object. With perseverance the mind will eventually land on the object squarely, like hitting the bull’s eye then the practice becomes more interesting as the mind settles on the object and changes in the object becomes obvious to the yogi. With sustained mindfulness and further effort, the yogi can then be mindful of each and every object as they arise through the six sense doors in a distinct and continuous manner..

               3. Continuity of Mindfulness

               The objects that are arising in a sequence may be different but one can be mindful of them as they arise in a continuous manner, moment to moment. Thus, there is concentration and mindfulness at every moment and the momentum of noting gathers strength. At this stage one is said to have gained momentary

concentration which purifies the mind of defilements. All the five hindrances are absent and the flow of consciousness is not interrupted by any distractions from the vipassana object.. The mind does not wander away from the vipassana object and the noting mind seems to be paired off with the object noted. At times the mind settles down calmly on the primary object and observes it for an extended period of time.  At this point the object together with its individual characteristics will appear vividly and clearly to yogi as never before. The yogi see distinctly the object which is noted and the mind that is conscious of it.

               The yogi is said to have achieved the second stage of Purity of Mind.

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               Right Thought of the Eightfold Path Factors is the factor which sends the mind to the object and puts it there. This does not involve thinking at all.

               Right View is the factor that understands the object clearly and correctly as they really are. The object, Rising and Falling of the abdomen is matter as it is made up of material properties and that which notes it is the mind. The yogi who can discern clearly and separately these two phenomena is said to have realized  the first stage of Insight Knowledge.