The Vipassana Retreat

　　3. The Framework for the Practice

　　In the first teaching, known as the Turning of the Wheel of the Dharma (Dhammacakkappavattana Sutta), the Buddha presented his core teaching: The Four Noble Truths*, which includes the Eight-Fold Practice Path that highlights the key meditation skill of sati or mindfulness. Later the Buddha expands on the practice of being mindful, in a teaching that consists of a set of instructions with clear directions called the Satipatthana Sutta, or the discourse on “The Four Establishments of Mindfulness”.

　　This text is a path map with detailed instructions on four frames of reference, which can be viewed as a framework for the practice of mindfulness. The Buddha very clearly states the aims and outcome of this practice, allowing for no doubt or misinterpretation. In the preamble to the Satipatthana Sutta, the Buddha is reported to have said:

　　"Monks, this is the direct path for the purification of beings, for the surmounting of sorrow and lamentation, for the ending of suffering (dukkha), for acquiring the true method, for the realisation of Nirvana - by means of the four satipatthanas".

　　Before we go any further, the term “satipatthana” needs to be understood, as it is the essential practice in Vipassana meditation. As a compound word “satipatthana” consist of two words: sati, which means “presence” (of mind) or “to remember” in the sense of remembering to stay present in the here and now, while upatthana is literally “placing near”. It should be enough to leave the explanation at that but we have to accept the commonly used translation of “sati” as “mindfulness”. That being the case, “satipatthana” can be understood as: attending with mindfulness or being actively attentive.

　　(It would be more accurate to call this practice Satipatthana rather than Vipassana as the actual practice is satipatthana while Vipassana is its outcome, i.e. insight. But it seems we have go along now with the established usage).

　　At its most basic the framework for the practice consists of four areas of attention:

　　(1) bodily phenomena (2) feelings and sensations (3) mind states and/or consciousness, and (4) mind qualities or mental phenomena.

　　To stay on track, the Vipassana meditator needs to be at least familiar with the text. A way to understand it is to see it as a framework for the practice. It is not expected that the beginner can work with the complete set of instructions as given in the text, although it is useful to have an overview of the instructions and directions given. The entry level is usually some aspect of the Contemplation of the Body, while mature practitioners may have an affinity for a particular satipatthana or some combination of them.

　　Here is an outline of the text but I would encourage you to study it in depth in the recommended books below. *

　　1. CONTEMPLATION OF THE BODY (Kyanupassana)

　　• Mindfulness of Breathing

　　• Four Postures of the Body

　　• Clear Knowing of Activities

　　• Anatomical Parts

　　• The Four Material Elements

　　• The Corpse in Decay

　　2. CONTEMPLATION OF FEELINGS (Vedananupassana)

　　Pleasant Feeling

　　Unpleasant Feeling

　　Neutral Feeling

　　3. CONTEMPLATION OF THE MIND (Cittanupassana)

　　• Four “Ordinary States” of Mind

　　• Four “Higher” States” of Mind

　　4. CONTEMPLATION OF THE MENTAL PHENOMENA * (Dhammanupassana)|

　　• The Five Hindrances

　　• The Five Aggregates

　　• Six Sense-Spheres

　　• Seven Awakening Factors

　　• The Four Noble Truths

　　There can be many ways to the same destination. The particular approach in this retreat follows the lineage of the late Mahasi Sayadaw of Myanmar. The method is that of ”bare insight”, where, by direct observation, one”s own bodily and mental processes are seen with increasing …

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