Content – 1 , 2 , 3 , 4 , 5 , 6 , 7
- Things to know about Anapanassati
- How to develop concentration in walking meditation
- How to practice Vipassana meditation at work
- Can meditation stop overthinking habit?
1. Things to know about Anapanassati
Things to know in connection with Anapanassati (1)
Special Note: Whether you have Jhana or not, it is important to understand that if you imagine and observe the sign of the shape of the breath (Anapanassati) is a practice of Samatha meditation, not Vipassana meditation.
If you solely focus on the sensation and movement, it falls under the category of Vipassana meditation. It is not Samatha meditation. This is why in the Uparipannasa Anapanassati Sutta, the Buddha preached:
“Kayesu Kayannnatara ham Bikkhave Evan Vadami, Yadidam assassasa passasa ti.”
Translation: “Monks, among the four elements – earth, water, fire, and air – the inhalation and exhalation breaths are present. This is what I, the Buddha, say.”
Please note that this is an introductory explanation regarding Anapanassati.
Ref : Vipassana meditation method volume 1
Ven. Mahasi Sayadaw
Translated and compiled by Sayadaw Asabhacara
Things to know about Anapanassati (2)
According to the teachings of Samatha yanika yogi in Anguttara Pali and Visuddhi Magga, it is recommended to focus on only one manifest Jhanic consciousness among the physical phenomena dependent on the mind. Similarly, Vipassana yanika yogi also prioritizes and observes only one physical or mental phenomenon in their continuum.
It is important to note that Samatha yanika yogi must absolve a specific jhana and observe that jhana consciousness. On the other hand, Vipassana yanika yogi does not have a jhana consciousness and instead observes the still-seeing consciousness. The observation process remains the same.
Therefore, the Vipassanayanaika person needs to observe the moment of seeing consciousness and the mental factors or the shape of that consciousness or the visible form.
When you perceive, sound, smell, taste, or touch something, it is important to be aware of the moment of knowing. During the moment of knowing thought, one should contemplate whether it is the mental concept or thoughts that the mind is focusing on, the form in which that concept resides, or the physical form that is influenced by the mind.
In this observation, the scriptures emphasize the significance of contemplating a particularly prominent dhamma rather than trying to comprehend all the simultaneous physical and mental phenomena.
As stated in the Pali text,
“Attano Abinihara samudagata nnana balanu rupam Eka desa meva Parigahetu Samasanto – rupamukhena, arupamukhena vipassanam abhinive santo.”
(Note the commentaries)
It is not possible to contemplate 2-figures, 3-figures, 2 Nama dhamma, 3 Nama dhamma, etc., together as the present moment. This is because certain physical and mental phenomena, such as Pathvi, Phassa, Apo, Vedana, etc., have different individual characteristics, making it difficult to notice and understand them simultaneously with present insight.
However, by contemplating any obvious physical and mental phenomena, one can gain insights into the simultaneous physical and mental processes of seeing and knowing.
– Ven. Mahasi Sayadaw
Translated and compiled by Sayadaw Asabhacara
Things to know about Anapanassati (3)
How to contemplate Anapana as Vipassana meditation:
“Satova assati, satova passati”
Breathe in with mindfulness. Breathe out with mindfulness.
When you contemplate your breath, you are aware of the breath entering and leaving your nose. You are aware of the sensation of the air element pushing against your nostrils.
Knowing that the breath is constantly moving is understanding the truth of Samudiranarasa.
Understanding that this movement and push is the correct observation is understanding Abhinihara paccupatthana.
You have a body, you have a nose, you want to breathe, and you are breathing in and out. Recognizing that each action is happening one after the other is understanding the truth in accordance with “Samudaya-dhammanupassiva kayasamin viharati.”
It is important to recognize that the individual movements are temporary and will eventually cease. It is impossible to breathe without the body, the nose, or the desire to breathe.
Every time you contemplate your breath, you understand that these movements are simply physical forms that can be observed without attaching any notions of “I,” “mine,” “person,” “man,” or “woman.”
“Atthi kayoti va panassa sati paccuthita hoti”
Mindfulness, which is aware that there are only physical forms, is present for the meditator.
This knowledge is based on the physical form of the meditator. It is also mentioned in this scripture that one naturally comes to know all these forms.
“Yatha yatha va panassa kayo appanihito hoti, tatha tatha nan pajanati.”
Ref: Vipassana Meditation Method Book (Part 1) – the fifth edition, pages 287-289, Burmese Version
Ven. Mahasi Sayadaw
Translated and compiled by Sayadaw Asabhacara
Things to know about Anapanassati (4)
The person who is already sitting contemplates through meditation, focusing on their breath as they inhale and exhale. This yogi diligently practices mindfulness, observing each breath with full attention.
There are various methods that can be employed in this practice:
1) Digha
2) Rassa
3) Sabbakaya-patisamvedi
4) Passambhaya, etc.
Through these four approaches, one can attain a special form of knowledge in a progressive manner.
Indeed, the yogi pays close attention to the inhalation and exhalation of the breath through the nose, being fully aware of each breath as it enters and leaves. They also understand that the breath can be long or short.
Furthermore, as concentration deepens, the yogi gains clear awareness of the entire process of breathing, from the beginning, middle, and end.
The Buddha preached, “Sabbakaya-patisamvehi assasissamiti sikkhati, passassissamiti sikkhati.” However, it is important not to misunderstand this instruction as requiring forceful inhalation and exhalation to achieve clarity.
Ref: Mahasatipathana Sutta
Pali – Nissaya / Burmese Version 1971; Pages (36-47)
Ven. Mahasi Sayadaw
Translated and Compiled by Sayadaw Asabhacara
December 14, 2023
Things to know about Anapanassati (5)
Being able to see and know through subtle concentration and wisdom is powerful. It is not the strength of concentration and wisdom that indicates harsh focus, but rather the power of attention and senses.
In terms of the meditation practice, whether it is Samatha or Vipassana, the more matured the concentration becomes, the more delicate the breath becomes during inhalation and exhalation.
When samadhi (deep concentration) is very strong, it may seem as if the breath has completely stopped, but it is not entirely stopped. This is due to a lack of wisdom. By continuing to pay close attention to the subtle breath, one can reach Upacara Samadhi and Appana Samadhi, which involve experiencing signs of struggle (patibhaga nimitta) in Samatha meditation. With Vipassana, one can achieve Vipassana insight, such as Udayabhya Ñnana.
Even when the hard inhalation and exhalation cease, one should continue working towards the emergence of Samatha Vipassana in the subtle breath. The Buddha taught, “Passambhayan kayasankharan assa-sissamiti sikkhati, passa-sissamiti sikkhati,” which means to train oneself to perceive the calming of bodily fabrications and to perceive the arising of fabrications.
It is important to not misunderstand this statement as suggesting that one should push away their inhalation and exhalation.
Ref: Mahasatipathana Sutta : Pali – Nissaya / Burmese Version 1971; Pages (36-47)
Ven. Mahasi Sayadaw
Translated and Compiled by Sayadaw Asabhacara
December 14, 2023
Things to know about Anapanassati (6)
Passage 1:
“You can also know whether you are breathing for a long or short duration by constantly observing the breath coming in and going out. By doing so, you can clearly perceive the entire process from the beginning to the end. Additionally, you can also recognize when the inhalation has ceased. That’s why it is said, ‘Satova assassti, satova passati.’ This passage should be considered as a summary of the set of four (catukka) outlined in accordance with the Patisambhidamagga and the Visuddhimagga.”
Passage 2:
“In this practice, it is stated, ‘Pajanati,’ which means to know. However, it is important not to dwell on whether the breath is long or short. Simply acknowledge and be aware of it. There is no need to overly analyze or delve into the specifics of this aspect. Therefore, it should be noted that one should not excessively expand on the insight knowledge of the breath.”
Passage 3:
1. “When you meditate on your inhalation and exhalation and come to understand the truth, you may perceive that the experience of breathing is similar in the minds of others. However, this insight is still beyond the average person’s reach. It is not about actively thinking or observing how others are breathing.”
2. ” Sometimes, while contemplating one’s inhalation and exhalation, one often thinks in the contemplation of others also that it is the same. At that time, he was observing at all the bodies of himself and others.”
3. (1) “The body of the turner.” (2) “Its beak.” (3) “It is as if the wind from the turner is constantly moving in stages for these three reasons, the wind from the turner is constantly moving.”
In the same way, the body, such as the abdomen, the nose, and the mind, play a role in the process of inhaling and exhaling. These three factors are referred to as Samudaya-dhamma. According to the commentary, if a yogi contemplates and understands the inhalation and exhalation with the awareness of these three reasons, it is called Samudaya-dhammanupasi.
In the area of contact, such as the tip of the nose, the yogi observes the emergence of a new part of the body, which affects the stages of inhalation and exhalation. This observation is known as Samudaya-dhammanupasi, and it is the ability to perceive the arising nature.
Ref: Mahasatipathana Sutta – Pali : Nissaya / Burmese Version 1971; Pages (36-47)
Ven. Mahasi Sayadaw
Translated and Compiled by Sayadaw Asabhacara
December 15, 2023
Things to know about Anapanassati (7)
Especially with phrases like “Samudhya dhamma-nupassi, Vayadhamma-nupassi,” it is evident that Buddha emphasized the practice of Vipassana during the breathing section (Anapana pabba) as well. This is because in Samatha meditation, there is no need to contemplate the law of impermanence, the law of arising and passing away, which are inherent in the object of focus. The state of “Anissita” cannot be attained as long as one remains bound by desires and attachments. As stated in “Na Upadiyati,” it is unattainable. These aspects can only be fully realized through the practice of Vipassana meditation. They are the crucial elements that should be recognized as Vipassana.
Furthermore, there is no “turner” or “beak.” Without the intention to release air, there is no air coming out from the “turner,” just as there is no sensation in the belly or nose. If there is no mindfulness, the process of breathing in and out ceases to occur. Therefore, the absence of body, nose, and mind signifies the cessation of breathing. If one perceives that it does not exist, the commentary refers to it as “Vayadhamma-nupassi.”
The Yogi, who even remembers that it disappears step by step by touching it at the tip of the nose, is also the one who observes the nature of destruction (vayadhamma-nupassi).
Don’t think that showing the appearance and disappearance in this matter is more than the Commentary. If we know the appearance and disappearance of existence, then we know the existence and destruction of existence.
It is because they cannot even possible to appear of what is the cause of arising and what is the cause of passing away.
Therefore, in Anapana session (Mahasatipatthana Sutta)this is how Vipassana is practiced during the inhalation and exhalation of Anapanassati meditation.
In the observation of the inhalation and exhalation, one can focus on either 1, 2, 3, or 4 of Jhana.
A person who has obtained the jhanic stages, after entering into the jhanic state, he can observe it or It is possible to observe the inhalation and exhalation.
Or any other activity, by attentively observing the breath and the mind’s process of breathing, and by clearly perceiving the arising and passing away of phenomena, the stages of Vipassana wisdom unfold. This leads to the realization of ‘anissita’, being free from clinging and attachment, and ultimately attaining liberation. With the Enlightenment of the path and the fruition of the mind, it is considered to have realised Nibbana.
This is how it is for the person of Samatha-yanika to have a vipassana in accordance with the Commentary.
In Vipassanayanaika, a person focuses on the tip of the nose and observes the impact of breathing in and out on the lips. This involves attentively noticing the sensation of touch during the breathing process. By clearly observing these four aspects of touch, the wisdom of Vipassana gradually develops. As one becomes free from attachments, they are considered to have realised Nibbana through the Enlightenment gained from following the path.
This is the teaching and translation of Venerable Sayadaw Asabhacara
Ref: Mahasatipathana Sutta – Pali : Nissaya / Burmese Version 1971; Pages (36 – 47)
December 16, 2023
2. How to develop concentration in walking meditation
How to develop concentration in walking meditation?
Developing concentration in walking meditation can be achieved through consistent practice and mindful awareness. Here are some steps to help you develop concentration during walking meditation:
1. Choose a suitable location:
Find a quiet and peaceful place where you can walk without distractions. It could be a meditation hall, a garden, or a quiet hallway. Ensure that there is enough space for you to walk comfortably back and forth.
2. Start with mindfulness of the body:
Begin by standing still and bringing your attention to the sensations in your body. Feel the weight of your body on your feet, the contact with the ground, and the sensations of balance and stability. Take a few moments to ground yourself and establish mindfulness by contemplating “standing, touching ground” “standing, touching ground”.
3. Slow and deliberate steps:
Begin walking at a slow and deliberate pace, maintaining a natural and relaxed posture. Each step should be taken with awareness and intention. Pay attention to the lifting, moving, and placing of each foot.
( Ven. Mahasi Sayadaw guided practitioners to engage in walking meditation using the three-speed method. And three speed method of walking meditation :
1) Fast speed
“Stepping” “Stepping” or “right” “left”
2) Slower speed
“Lifting” “dropping”
3) Slowest speed
“Lifting” “moving” “dropping” )
4. Focus on the sensations:
Direct your attention to the sensations in your feet and legs as you walk. Observe the sensations of pressure, movement, and contact with the ground. Stay present with each step, contemplate mindfully. If arise any distractions or wandering thoughts in your mind observe them for a while and keep contemplate your steps.
5. Counting or labeling:
To enhance concentration, you can count your steps or label them mentally. For example, silently say “lifting, lifting” as you lift your foot, “moving, moving” as you move it forward, and “placing, placing” as you set it down. This can help anchor your attention and maintain focus.
6. Gentle and relaxed awareness: Cultivate a gentle and relaxed awareness as you walk. Avoid straining or forcefully concentrating. Instead, allow your attention to naturally rest on the sensations of walking, gently returning to them whenever the mind wanders to minority objects.
7. Mindful transitions:
Pay attention to the transitions between steps. Notice the pause between lifting and moving, and between moving and placing. These moments of transition can be opportunities to deepen your concentration and mindfulness.
8. Walking with purpose:
Maintain a sense of purpose and intention in your walking meditation. Remember that the goal is to cultivate concentration and mindfulness. Stay connected to the present moment and the experience of walking. Try to experience of elements naturally.
9. Practice regularly:
Consistency is key in developing concentration. Set aside dedicated time for walking meditation regularly, even if it’s just a few minutes each day(if not in retreat) Over time, with consistent practice, your concentration and mindfulness will naturally strengthen.
Remember, developing concentration in walking meditation is a gradual process. Be patient with yourself and approach it with a sense of curiosity and openness. With practice, you will gradually deepen your ability to concentrate and experience the benefits of mindfulness in your walking meditation practice.
Compiled by Sayadaw Asabhacara
December 17, 2023
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3. How to practice Vipassana meditation at work
Practicing Vipassana meditation at work can be a valuable way to cultivate mindfulness and bring a sense of calm and clarity to your professional environment. Here are some steps to help you incorporate Vipassana into your work routine:
1. Set an intention: Before you begin your workday, set an intention to practice mindfulness and Vipassana throughout the day. Remind yourself to observe your thoughts, emotions, and bodily sensations with non-judgmental awareness.
2. Mindful breathing: Throughout the day, bring your attention to your breath whenever you can. Take a few moments to focus on the sensation of the breath entering and leaving your body. This helps to anchor your awareness in the present moment and cultivate mindfulness.
3. Observe bodily sensations : Occasionally, Pay attention to any tension, discomfort, or sensations in your body. Observe them without judgment and allow them to be as they are. This practice can help you develop a greater awareness of your physical state and release any built-up tension or stress.
4. Mindful breaks: Take short mindful breaks during the day. Step away from your desk or workspace and find a quiet spot where you can be alone for a few minutes. Close your eyes and bring your attention to your breath, or rising falling of the abdomen, observing it as it naturally flows in and out.
5. Embracing challenges: Use challenging work situations as opportunities to practice mindfulness and Vipassana. When faced with a difficult task or a stressful encounter, take a moment to pause, observe your thoughts and emotions, and respond with clarity and equanimity. This can help you cultivate a greater sense of resilience and reduce reactivity.
6. Cultivate gratitude: Take a few moments each day to reflect on and appreciate the positive aspects of your work. Whether it’s the opportunity to learn and grow, the relationships you have with colleagues, or the impact you make, cultivating gratitude can shift your perspective and bring more joy and contentment to your work.
Remember, practicing Vipassana at work is about integrating mindfulness into your daily activities. It may take time and effort to develop a consistent practice, but with patience and commitment, you can experience the benefits of mindfulness and Vipassana in your professional life.
Compiled by Sayadaw Asabhacara
December 17, 2023
4. Can meditation stop overthinking habit?
Yes, meditation can be a helpful practice to manage and reduce overthinking habits. Overthinking is often characterized Can meditation stop overthinking habit? by repetitive and uncontrollable thoughts that can lead to increased stress, anxiety, and difficulty in decision-making. Here’s how meditation can help:
1. Cultivating mindfulness: Meditation, particularly mindfulness meditation, helps develop awareness of the present moment without judgment. By practicing mindfulness, you become more attuned to your thought patterns, allowing you to observe and recognize when overthinking arises.
2. Creating distance from thoughts: Through meditation, you learn to create space between yourself and your thoughts. Instead of identifying with and getting carried away by every thought, you can observe them from a more detached perspective. This allows you to gain clarity and reduce the tendency to get caught up in an endless loop of thinking.
3. Developing focus and concentration:
Meditation practices such as focused attention or concentration techniques can enhance your ability to direct and sustain attention. By training your mind to focus on a specific object or anchor (such as the breath, rising and falling of the abdomen), you strengthen your concentration and reduce the tendency for your mind to wander into overthinking.
4. Cultivating non-reactivity: Overthinking often involves getting entangled in thoughts and reacting emotionally to them. Meditation helps cultivate non-reactivity, allowing you to observe thoughts without getting carried away by them. This detached perspective helps break the cycle of overthinking and reduces its impact on your emotions and well-being.
5. Increasing self-awareness: Regular meditation practice allows you to develop a greater understanding of your thought patterns, triggers, and the underlying emotions that drive overthinking. With increased self-awareness, you can identify patterns of overthinking and take proactive steps to address them.
It’s important to note that meditation is a practice that requires consistent effort and patience. It may not completely eliminate overthinking habits overnight, but with regular practice, it can significantly reduce their impact and provide you with tools to manage them more effectively. Additionally, combining meditation with other stress-reducing techniques and healthy lifestyle choices can further support the process of breaking free from overthinking habits.
Compiled by Sayadaw Asabhacara
December 20, 2023