..续本文上一页clarity, in the insight knowledges as inconstancy, distress and not-self.

　　The ”bare insight” meditator begins by tuning into the air element (vayo-dhatu) manifesting as vibration or movement in the abdomen in sitting and as movement in the steps taken in walking. This practice is taken from the Four Material Elements meditation in the body contemplation section. It focuses primarily on the air element and is combined with clear knowing of daily activities. The other main sections of the Satipatthana Sutta, feelings, mind states and mental phenomena are worked with as secondary objects as they occur.

　　The Two Types of Meditation

　　For clarity”s sake, one needs to be familiar with the two types of meditation techniques: Serenity Meditation (samatha), which is concentration based on fixing on a single object in order to attain one-pointedness, inducing a calm state; and the Insight Meditation (vipassana), which is an awareness practice where one experientially investigates one”s own mind/body processes. These two types of meditation can be combined, or Vipassana, as ”pure” or “bare” insight, can be done by itself.

　　Three Types of Concentration

　　As it is necessary for the meditator to be familiar with the two types of meditation and their outcomes, it is also useful to understand the three types of concentration in meditation. They are: one-pointedness (appana), which is a meditative absorption or Jhana; access or threshold concentration (upacara); and momentary concentration (khanika). As one-pointedness or the Jhana type is largely confined to serenity meditation (samatha), it is enough here to explain the other two types of concentration found in the “bare” Vipassana meditation approach.

　　Momentary Concentration

　　The bare Vipassana meditator uses momentary concentration, which comes about through the noting of vipassana objects, that is, noting the various mental and physical phenomena that occur in the mind and body, as they arise. It is called momentary (khanika) because it occurs only at the moment of noting - not on a fixed object as in samatha meditation – as one is present with changing objects or phenomena that occur in the mind and body from moment-to-moment.

　　Threshold Concentration

　　In Vipassana, some degree of threshold concentration - also known as access concentration (upacara samadhi) – naturally arises with fluency in the practice, but it is not specifically induced in any way. Threshold and momentary concentration are more than sufficient for Vipassana practice, as most of the subjects in the Satipatthana Sutta lead only to threshold or momentary concentration. The exceptions are mindfulness of breathing (anapanasati) and contemplation of the anatomical parts of the body (asubha). The other sections develop threshold concentration and momentary concentration. Generally it can be said that a person reaches threshold concentration when The Five Hindrances* are inhibited.

　　Unfortunately, the conditions that exist in the modern world are not conducive to developing the Jhanas. Yet in the latter stages of attainment most commentators agree that Jhana is necessary. However, with the pressures and stressful pace of life, most people find little time for intensive meditation; the same can be said for the ordained Sangha as well, as they too can be caught up in administrative work and study.

　　So we are following here the path of the dry or bare Vipassana practitioner, without Jhanas, whose knowledge is not from learning, reading or listening to talks, but from one”s own direct experience. By experientially knowing the characteristics of the mind and body with insight into their impermanence, unsatisfactoriness and insubstantiality, the meditator is freed by insight alone.

　　The Process of Purifying the Mind

　　The Five or Ei…

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