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Meditation Handbook
Meditation Handbook
Vipassana
Meditation
for beginners
Handbook
Vipassana Meditation
for beginners
by Phra Athikan Somsak Sorado
Abbot of Wat Bhaddanta Asabharam
First edition 1,000 copies May 2009
Print SMK Printing Co.Ltd ; Bangkok , Thailand
ISBN 978-974-94671-2-1
Art Work sabaya.multiply.com
Illustrator Chavisa Chawalitsaewee
Design Bhusit Indraduta
© copyright ; No reservations for copyright. Dhamma is freely given; all
may freely copy and print this handbook.
Published for Free Distribution
SAPPA DANAM DHAMMA DANAM CHINATI
“TO OFFER DHAMMA AS A GIFT EXCEEDS
ALL KINDS OF OFFERINGS”
Preface
This is a beginners’ handbook for awareness
development according to the Four Foundations of
Mindfulness. I have compiled here a set of instructions
from my own personal experience that I have heard, read,
written and taken into memory from the Tipitika and other
Buddhist texts. I have received instructions from
Meditation Masters of the Vipassana Lineage that I have
directly and intensively put into practice. Vipassana
Meditation Grandmaster Dr. Bhaddanta Asabha Mahathera
was my kalyanamittata who gave instructions and
interviews with good results.
The core substance of this handbook has been
compiled directly from personal experience and
isespecially for meditators who wish to put the instructions
into practice. Many meditators have provided feedback
that they have greatly benefited from this handbook and
that they have received good results to a certain extent.
They further urged that more copies should be printed and
that they were willing to sponsor the cost of printing.
Before being compiled, this manual only consisted of a
few pages of notes which I had distributed to meditators
who came to practice. Later, all the notes were compiled
into a handbook.
I hereby give permission to those who wish to print
this handbook and distribute it. I do not make reservations
for copyright. Dhamma is freely given; all may freely
copy and print this handbook.
For those that have yet to directly experience
vipassana meditaton according to the Four Foundations of
Mindfulness this handbook will give instructions on what
and how to physically and emotionally prepare oneself
before entering into a meditation retreat. Core principles
and method are elaborated – including standing, walking,
sitting, lying down, lowering the body, lifting the body up,
and stretching. The benefits of Vipassana Meditation are
also given. This book further elaborates on bare awareness
of knowing pleasant feelings, painful feelings, neither-
pleasant-nor-painful feeling, the bare awareness of
knowing the thinking process, the five hindrances, internal
sense fields, external sense fields including the bare
awareness of the Four Foundations of Mindfulness
(mindfulness of body, feelings, thoughts and ideas), as it
really is.
While reading thisbook, one may feel that it is not
enjoyable as the handbook is filled with instructions,
general principles, method of practice, and the
encouragement to put instructions into direct practice; and
eventually to reap the benefits of Vipassana Meditation in
due course. One must put the method laid out here into
practice to assure oneself that this meditation method
really works. Thus, this handbook is not a scholarly study
nor a book for recreation.
Finally, it is hoped that this handbook will be a good
friend for beginnersand will provide a firm foundation for
those who walk the path towards liberation and
enlightenment. For those who see the dangers of the
continued rounds of existence, Samsara, and for those on
the journey towards the path toward liberation, may they
all be well. May the wholesome cause and effect
eventuallylead them to the shore of Nibbana.
Anumodana and thank you to the translators,
financial sponsors and all those involved in publishing this
first edition of the Handbook of Vipassana Meditation for
beginners. The opportunity in spreading the Dhamma or in
freely giving the Dhamma, the Buddha has stated as being
the highest act of generosity.
I hereby pay respects to the Triple Gems and may the
Triple Gems offer protection to all – to be free from
diseases, having wisdom and right understanding; and may
all be successful in their life endeavors.
With Metta
Phra Athikan Somsak Sorado
Abbot of Wat Bhaddanta Asabharam
Contents
Preface
How to prepare before entering into Vipassana Meditation 9
Method of accepting the eight Precepts and
meditation retreat 15
Meaning of Contemplation 21
Vipassana Meditation 22
Contemplation of body (Kayanupassana) 24
Standing Contemplation 24
Walking 26
Turning 26
Walking stage 1 29
Walking stage 2 32
Walking stage 3 34
Walking stage 4 35
Walking stage 5 36
Walking stage 6 38
Sitting Meditation 39
Sitting meditation with two-step acknowledging 40
Sitting meditation with three-step acknowledging 41
Sitting meditation with four-step acknowledging 42
Contemplation of sleeping 47
Contemplation of other activities 49
Example of contemplation of other activities 50
Contemplation of feelings (Vedananupassana) 53
Three methods to contemplate Vedana 55
Contemplation of mind (Cittanupassana) 57
Contemplation of phenomena (Dhammanupassana) 60
Contemplation of hindrances (Nivarana 5) 61
Benefits of Vipassana Meditation practice 65
Principles and method of interview 72
Method of leaving the meditation practice 74
Appendix
Biography 80
History of Wat Bhaddanta Asabharam 81
Rules and regulations for the meditation retreat 82
Schedule for the meditator 84
Verse of merit sharing 85
References 86
Handbook Vipassana Meditation for beginners
Meaning of Contemplation
Contemplation is to fix the mind on the phenomena
arising in the time of practice, and observe them as they
naturally are, with exertion, mindfulness (sati),
concentration (Samadhi), and wisdom (pañña), without
Vipassana Meditation
Vipassana Meditation was discovered by Lord
Buddha, and it is the only path that leads the meditator
with righteous practice to be gradually liberated from
influence of defilements.
“Vipassana” is a combination of the words “Vi” and
“Passana”.
“Vi” means clear, true, superb, “Passana” means
seeing, direct perception and right view (wisdom). So, the
meaning of “Vipassana” is as the following:
1. seeing clearly or with wisdom the materiality and
mentality (rupa-nama), and the Noble Truths
(Ariyasacca);
2. insight into the Three Common Characteristics –
impermanence, state of suffering or being
oppressed, and state of being not self
(Tilakkhana), and the Dependent Origination
(Paticcasamuppada);
3. seeing extraordinary or incredible things (seen
while meditating).
Handbook Vipassana Meditation for beginners 23
Walking
This refers to mindful
walking, which is not walking for
sightseeing in nature or walking for
relaxing the body and the mind.
But, it is walking forward and
backward with awareness in order
to change the posture and bring
balance to the controlling faculties.
Turning
In the practice of mindful
walking, turning is necessary when
the meditator reaches the end of
the path. It makes it possible to
walk back and forth from one end
to the other end of the path. If the
path is short, turning may be done
more often, as is needed. For turning, the preferable way is
being conscious of turning in three pairs or six steps. First
the meditator turns right, then lifts the right foot, not over
the ankle level, and moves it to the right for about 60
degrees (3 steps for 180 degrees) and puts it down. While
lifting and moving the foot, the meditator simultaneously
contemplates “turning”, while putting it down to the floor,
contemplates “thus” and finishes “thus” when the whole
foot touches the floor. Follow the same with the left foot
Handbook Vipassana Meditation for beginners 27
and do it three times until one faces the path again. After
that, be conscious of the state of standing and note in mind
“standing” three times, and “wanting to walk” three times.
Later, perform mindful walking at the stage advised by the
master.
A. Principle
Gaccanto vā gacchāmī-ti pajānāti
“Walking, one knows one is walking”
B. Method of practice
1. set the eyes about 2-3 metres ahead;
2. fix the mind on the movement of the feet and
being conscious;
3. “what is said” in the mind must be consistent
with the movement of the body;
4. while walking, if any phenomenon which is
more clearly perceivable arises in the mind, the
meditator should temporarily stop walking,
contemplate such phenomenon until it passes
away or becomes less distinct, and resume
mindful walking;
5. walk slowly but do not force the body too much.
Keep the mind focused and always be
continuously mindful.
28 Phra Athikan Somsak Sorado
Walking stage 1
Standing
Right
Goes
Thus
Note: “right”, “goes” , “thus”
“left”, “goes” , “thus”
Method of practice:
First of all, contemplate the state of standing for
three times. Keep the eyes about two metres ahead and
your body and neck straight. Open just half of the eyes and
cross the hands in front of or at the back of the body. Then,
keep the mind on the left or right foot as you like. At the
time of noting “right” in the mind, the meditator is fully
conscious of the right foot. The knee would bend a little
bit as it is ready to walk but does not lift the foot yet
because it will repeat with the next step.
At the time of noting “goes”, the foot must move
forward and the knee is kept straight and at the time of
30 Phra Athikan Somsak Sorado
Walking stage 2
Lifting
Treading
Note: “lifting”, “treading”
Method of practice:
The meditator starts to contemplate the state of
standing and an initial mind that is an intention to walk,
move the awareness to the lifting of the left or right foot.
At the time of lifting, “lifting” is noted. Noting “lifting”
must finish at the same time as the end of the lifting
movement. The important is that neither should the foot be
lifted over the ankle level nor moved too far. While putting
the foot down on the floor, note “treading” and finish it at
the same time as the end of the stepping the foot on the
floor. At the second stage of walking, the important point
is being attentive of the lifting of the foot and the treading.
Although, at the time of treading, it feels like there is a
Handbook Vipassana Meditation for beginners 33
Walking stage 3
Lifting
Moving
Treading
Note: “lifting”, “moving”, “treading”.
Method of practice:
After contemplating the state of standing and the
intendingmind three times, keep the mind on the lifting of
the foot and mentally note it as “lifting”. When lifting the
foot, the knee would bend a little bit and lift the heel and
the tip of the foot up straight at the same time but must not
be higher than the ankle level. Then, move the foot
forwards slowly and note “moving”. The movement of the
foot should not be too far because it will cause physical
imbalance. The distance between the feet should not be
more than one length of the foot. It should not be too close
because it will cause staggering and the weight of the body
would be unbalanced. At the end of the moving forwards,
Handbook Vipassana Meditation for beginners 35
Note: “heel up”, “lifting”, “moving”, “treading”
36 Phra Athikan Somsak Sorado
Method of practice:
After contemplating the state of standing and the
intentingmind three times, keep the mind on movement of
the foot, when lift the heel up, simultaneously note “heel
up”. The heel should not be lifted up higher than the level
of the ankle l. After that, lift the foot and note “lifting”. In
lifting the foot, lift the tip of the foot slowly and then move
the foot forwards with noting “moving”. Further, put the
foot down. Be aware of the state of the foot placing on the
floor and note “treading”. The note should be finished at
the time of the foot on the floor completely.
Walking stage 5
Heel up
Lifting
Moving
Dropping
Treading
Note: “heel up”, “lifting”, “moving”, “dropping”, “treading”
Handbook Vipassana Meditation for beginners 37
Method of practice:
After contemplating the state of standing and the
intendingmind three times, keep the mind on the
movement of lifting the heel and note it as “heel up”, not
before or after lifting the heel, but exactly while lifting it.
Then, lift the foot slowly with awareness that the tip
of the foot gradually liftsoff the floor and note “lifting”.
Then move the foot forwards slowly with the mind on the
movement and note “moving”. Then move the foot down
little, in parallel position with the floor but without
touching the floor yet, and note it as “dropping”. After
that, put the foot down on the floor and note “treading” at
the same time as the foot is treading the floor. Do not let
the foot touch the floor completely before or after noting,
because in that case the meditator will not get right
concentration or does not keep up with the present time
experience.
38 Phra Athikan Somsak Sorado
Walking stage 6
Heel up
Lifting
Moving
Dropping
Touching
Pressing
Note: “heel up”, “lifting”, “moving”, “dropping”, “touching”, “pressing”
Method of practice
After contemplating the state of standing and the
intendingmind three times, keep the mind on the
movement of lifting the heel, note “heel up”. Then, lift the
foot slowly with awareness that the tip of the foot
gradually disconnects from the floor and note “lifting”.
Proceeding, move the foot forwards and note “moving”.
Then move the foot down a little bit, in parallel position
with the floor but it does not touch it yet, note “dropping”.
Stay mindfulof the movement of the tip of the foot moving
down until touching the floor and note “touching”. Then,
be aware of the heel moving down slowly until touching
the floor and note “pressing”. Or, be aware of the foot
Handbook Vipassana Meditation for beginners 39
Note: 1. Rising, and 2. Falling
As acknowledging “rising”,the mind has to realize
the abdomen starts rising, gradually rises, and the rising
stops. Then while acknowledging “Falling”, the mind
realizes the abdomen begins to fall, slowly falls, and the
falling ends. The rising and falling movement must be
concurrent and consistent with the word being repeated.
The acknowledging words cannot be said after the actual
act of rising-falling. Likewise, the acknowledging words
would not be said before the act of rising-falling actually
exists. The practitioner may divide the words into two
syllables: “rise” “sing”, and “fall” “ling”. The syllables
“sing” and “ling” are uttered as the act of rising and falling
ends.
Handbook Vipassana Meditation for beginners 41
1 2
Note: 1. Rising, 2. Falling, and 3. Sitting
The meditators who have practiced the two-step
acknowledging rightly and proficiently may feel able to
extend the interval between falling and rising. If so, the
acknowledging word “Sitting” can be added a bit rapidly,
before the rising starts. The word “Sitting” would not be
added if the act of rising has commenced.
42 Phra Athikan Somsak Sorado
Note: 1. Rising, 2. Falling, 3. Sitting, and 4. Touching
The meditators who have fulfilled the three-step
acknowledging can also add the “Touching”
acknowledging before the act of rising comes to exist.
Acknowledging “Touching” in the first place is to
Handbook Vipassana Meditation for beginners 43
Contemplation of sleeping
A. Principle:
Sayāno vā sayānomhī-ti pajānāti
“Lying down, one knows one is lying down”
B. Method:
1. be fully aware of the body movement; again, be
consistent with capitals of first letters of these
sentences;
2. when you lean to lie down, note “leaning,
leaning, leaning”;
3. when elbow, hip, back, head, and other parts of
the body touch the floor, concurrently note
“touching, touching, touching”;
4. when you lie down on the right side or flat on the
floor, note “lying, lying, lying”;
5. when you lie down completely, then close the
eyes and start contemplating by fixing the mind
on the movement of the abdomen together with
noting. When it rises, note “rising, rising, rising”.
When it falls, note “falling, falling, falling”.
48 Phra Athikan Somsak Sorado
Contemplation of feelings
(Vedananupassana)
Vedana, here is defined as feelings or having feelings
in the course of practice, both physical and mental such as
comfortable or uncomfortable physical feeling or being
happy, delighted, proud of, unhappy, oppressive, angry,
unsatisfied, worried, and so on. Vedana can be categorized
into three types which are pleasant feeling (Sukha
Vedana), unpleasant feeling (Dukkha Vedana), and
indifferent feeling-- neither pleasant nor unpleasant
(Adukkhamasukha Vedana). During the practice, Vedana
may occur and be more perceivable than the rising and
felling of the abdomen; if so the meditator should
contemplate until it disappears and do the same to the
others. It is important to contemplate only a single object
at a time, otherwise the meditator will get confused and
stressed and the practice will not go well.
In Mahāsatipaṭṭhānasutta, Lord Buddha said:
“Sukhaṁ vā vedanaṁ vedayamāno sukhaṁ vedanaṁ
vedayāmī-ti pajānāti.” (feeling pleasant, one knows “one is
feeling pleasant.”)
“Dukkhaṁ vā vedanaṁ vedayamāno dukkhaṁ vedanaṁ
vedayāmī-ti pajānāti.” (feeling unpleasant, one knows “one
is feeling unpleasant.”)
54 Phra Athikan Somsak Sorado
Method of practice
The method of contemplating the state of thinking or
the mind is made up of a wide range of objects, and is as
follows:
When the mind is lustful, “lustful, lustful, lustful”
should be noted. If the lust happens in the state of
activities such as standing, walking, sitting, and sleeping,
the meditator should constantly contemplate it until it
disappears. Do the same in case of hate. If contemplating
well, the meditator will perceive only the state of the
mind: at that moment, the meditator will be free from
being self or others. In other words, the mind at the
supreme state has been experienced in which the
defilements cannot arise. Ifthis happens only
intermittently, it will be difficult to pass away, because
lust, hate, and delusion easily arise. The meditator should
contemplate fast, intensely and constantly to gain energy
and lessen the gap so that the other objects scarsely
interrupt.
Alternatively, the meditator may contemplate
insistently, firmly, for a short period each time or in a
gentle manner to remain relaxed. For instance, when
thinking, note “thinking, thinking, thinking” insistently,
slowly, and firmly to remain relaxed. This method is in
contrast to the earlier instruction (contemplating fast,
intensely, and attentively), which makes the meditator
easily stressed because the mind is too oppressive.
Handbook Vipassana Meditation for beginners 59
Contemplation of phenomena
(Dhammanupassana)
Phenomena here refers to the objects which are
perceived by, are part of, or imagined by the mind. In
accordance with the conditions experienced by the
meditator, it can be named as natural phenomena, which
the meditator should be mindful of and simultaneously
contemplate by keeping awareness at every moment as
follows:
When seeing, note “seeing, seeing, seeing”. Only
contemplate the silhouette of what is seen. Do not focus on
the eyes or gaze at what is seen, otherwise the mind will
be broken up by the defilement.
When hearing, note “hearing, hearing, hearing”.
Only contemplate the state of hearing. Do not fix the mind
on the ears. Only contemplate the state of the ears
perceiving the sound. And remember that ears and sound
exist separately.
When smelling, note “smelling, smelling, smelling”.
At the beginning, simply contemplate what the nose
perceives as odor; do not pay attention whether such odor
is pleasant or unpleasant. When strong concentration is
attained, the meditator will be able to contemplate the
quality of it automatically.
When tasting, note “tasting, tasting, tasting”. At the
beginning, simply contemplate what the tongue perceives
Handbook Vipassana Meditation for beginners 61
mindfulness.”
As mentioned above, it affirms that the
development of Vipassana Meditation is not too
hard. Everyone can do in everyday life, only if
he/she keeps observing activities and movements
of whatever he/she is doing with mindfulness
and full comprehension. In doing so,
mindfulness and wisdom arise continually, and
one’s life will not be overcome by the
defilements. While completing, goodness
normally comes to the mind; evil keeps away
from it. To keep contemplating means not only to
develop but also to preserve goodness.
It is suggested that the meditator who
seriously dedicates himself/herselfto the practice
should have a qualified master who has the
knowledge and experience. That master should
havepracticed intensivelyand continuously in a
retreat at least one year, and he should be able to
guide and solve the problems of the meditator’s
practice. Furthermore, the meditator should find
the proper place or training center (tranquil,
comfortable to transport, with sufficient food and
appropriate accommodation ). Although such
favorable things are found, to practice with the
greatest effort is still needed, as it is worthless to
practice without commitment or to temporarily
Handbook Vipassana Meditation for beginners 71
samadiyami.
(I undertake to observe the precept to abstain
from taking life of any living being.)
2) Adinnadana, veramani sikkhapadam
samadiyami.
(I undertake to observe the precept to abstain
from taking what is not given.)
3) Kamesu micchacara, veramani sikkhapa-
dam samadiyami.
(I undertake to observe the precept to abstain
Handbook Vipassana Meditation for beginners 77
Biography
Ajahn Somsak Sorado
Place of Birth: Roi-Ed province, Thailand
Ordination: Prakonchai District, Buriram Province,
Thailand
Education: Bachelor of Buddism
Meditation experience
9 years for Samatha-Vipassana Meditation
1 year for intensive Vipassana Meditation in
accordance with the four foundations of mindfulness
meditation (rising-falling) under Ajahn Bhaddanta Asabha
Teaching experience:
meditation teaching Assistant of Ajahn Asabha at
Vivek Asom Meditation Center for 3 years and a half in
the United States on Buddhist missionary duties for 2
years
master of meditation given Sanggatikan monks
master of meditation given to students (B.A., M.A.,
PH.D.)Mahachulalongkornrajavidylaya University
master of the meditation class for the public
Current Status:
Abbot of Wat Bhaddanta Asabharam, Head Meditation
Master at Sommit Pranee Vipassana Meditation Center,
and Associate Master for Vipassana Meditation.
Handbook Vipassana Meditation for beginners 81
References
The Practice of Vipassana Meditation For Mindfulness
Development , Ajarn Bhaddhanta Asabha, Wat
Bhaddhanta Asbharam, 2001.
Dictionary of Buddhism, P.A. Payutto, 2003.
Rules and Guidelines for Dhamma Practitioners, Phra
Dhammasinghapuracariy (Luang Poh Jarun
Thitadhammo), Wat Ambhavan.
Basic Meditation Instruction, Venerable Mahasi Sayadaw.
Vipassana-Bhavana Advance Self-study Practical Insight
Meditation Methods for Self-Testing and Realization
of Consequences, Dhanit Yupho, 1997.
Development of Insight, Venerable Chanmyay Sayadaw.