On Meditation –
and Mindfulness Practices

On Meditation

Letter to a friend

Sorry it took me a while to respond to your email. I'm not familiar with Turiya state so I can't comment on it. However, since the class reached that state through guided meditation then I would suspect it is achieved through the power of suggestion.

I'm skeptical of any meditation that is not observing the reality of the present as is, whether one is experiencing a pleasant or an unpleasant mental state, with full acceptance. True happiness and compassion arise from experiencing suffering and letting it go since everything is impermanent; thus in essence there is no self as it is also impermanent and subject to change.

Suffering is caused by the attachment to anything at all. Since all things are impermanent, therefore attachment to anything at all will lead to suffering. For example, a rose is beautiful and fragrant while in full bloom, yet it will not last and the attachment to that state in its development will lead to suffering. The greater the attachment, the greater the suffering.

Trying to reach a Turiya state for its blissful effect will hinder one's progress in meditation. The goal of meditation is to move beyond suffering, which is not the same as trying to experience bliss. One can take drugs to feel good but it doesn't lead to greater wisdom and compassion, only more suffering.

Sincerely,

Tuan Tran

Mindfulness of Breathing
By Pa Auk Sayadaw

Ānāpānasati
(An Introduction)

Today we should like to give you some basic instructions on how to develop concentration with ānāpānasati (mindfulness-of-breathing).

There are two kinds of meditation: Samatha and Vipassanā. Samatha is the development of concentration, and Vipassanā is the development of wisdom. Samatha is a very important foundation for Vipassanā. In the Khandha Sa§yuttaand Sacca Sa§yutta, The Buddha says:

Samādhi§, bhikkhave, bhāvetha.
Samāhito, bhikkhave, bhikkhu yathābhuta§ pajānāti.
(Bhikkhus, cultivate concentration. With concentration, bhikkhus, a bhikkhu understands things as they really are.)

This is why beginners are greatly encouraged to practise first Samatha, so as to develop deep and powerful concentration. Then can they practise Vipassanā, to see the true nature of things.

There are forty Samatha meditation subjects, but we usually teach beginners ānāpānasati (mindfulness of breathing), because most yogis succeed with that method.

In the Sa§yutta Nikāya, the Buddha praises ānāpānasati:

Bhikkhus, this concentration through mindfulness of breathing,
when developed and practised much, is both peaceful and sublime.
It is an unadulterated blissful abiding, and it banishes and stills
evil unwholesome thoughts as soon as they arise.

The Visuddhimaggasays also:

Mindfulness-of-breathing as a meditation subject is foremost among the various meditation subjects of all Buddhas, [some]Pacceka Buddhas, and [some]Buddhas’ disciples as a basis for attaining distinction and abiding in bliss here and now.

So you should have strong faith in this meditation subject, and practise it with great respect.

Now we should like to give you some basic steps on how to practise ānāpānasati.

Step One
Sit upright. You may choose any sitting posture you like. If you find it difficult, you do not need to sit cross-legged. You may also sit with both legs side by side on the floor (neither pressing the other). Sitting on a cushion of a suitable thickness helps you feel comfortable, and allows you easily to straighten your upper body.

Then relax your body part by part, from head to foot. Make sure there is no tension in any part of your body. If there is tension, try to release it, and remain relaxed and natural. Otherwise, the tension will eventually cause discomfort and pain. So be sure to relax your whole body every time you start your sitting meditation.

Step Two
Put aside all thoughts, including all worries and plans. You should reflect on the fact that all conditioned things are impermanent. They will not follow your wishes but will follow only their own courses. It is useless to try to grasp them. It is useful to put them aside while you are meditating.

Whenever you get entangled in thoughts, you should remind yourself that now is not the time for you to worry; now is the time for you to keep your mind on only the object of meditation: the breath. If you happen to remember something very important, and think you must remember it or think it over, do not do so when you are meditating. If necessary, you can write the important thing down in a notebook that you keep beside you, and then not think about it as long as you are meditating.

If you really want to succeed in ānāpānasati, you have to put aside all other objects. Some yogis want to develop concentration, yet cannot give up their attachment for many worldly things. As a result, their mind becomes restless, always wandering between the breath and worldly objects. Even though they try hard to calm their mind, they fail: only because they are unable to give up their attachment for other objects. Such attachment is a great obstacle to one’s progress in meditation. So it is very important that you make a strong resolution to stop all other thoughts while you are meditating.

Step Three
Become familiar with the breath through practice. After you have relaxed your body, and have resolved to stop all other thoughts, you should place your mind on the area where your in-&out breaths touch your skin: the touching point. It is the area around your nostrils and the top of the upper lip. Try to feel the breath in one of those two places. Then keep your mind with the breath, and be aware of it all the time. You should try to know the natural breath objectively, as if you are an onlooker. Do not control or interfere with the natural breathing: just know it as it is. If you control your breathing, you may feel discomfort in your chest.

One important thing is that you be aware of only the breath at the touching point you have chosen, that you do not follow the breath into or out of your body. If you follow the breath in and out, you will not be able to perfect your concentration.

To explain this, the Visuddhimagga gives a simile: the simile of the gate-keeper. A gate-keeper does not pay attention to people who have already gone inside or outside the town: he pays attention only to people who arrive at the gate. In the same way, the breaths that have gone inside and outside are not the yogi’s concern. His concern is only the breaths that arrive at the touching point (the gate).

Another important thing is that you should not concentrate on the characteristics of the four elements in your breath. You should not concentrate on the characteristics of the earth-element in your breath (hardness, roughness, heaviness, softness, smoothness or lightness), nor on the characteristics of the water element (flowing and cohesion), nor on the characteristics of the fire element (heat and cold), nor on the characteristics of the wind-element in your breath (pushing and supporting).

If you concentrate on any of those characteristics, the others will also become more and more obvious in your body, and that will disturb your concentration. What you should do is only to know the breath. You should know the breath as a general concept.

Sometimes a yogi may find it difficult to perceive the breath. This is not because he is no longer breathing: it is because the breath is subtle, and he is not yet familiar with it. Hence, he should just keep his mind on the touching point with a cool and alert mind. When it becomes difficult for him to perceive the breath, he needs do no more than know that he is still breathing. Then, with patience and mindfulness, he will gradually be able to know the subtle breath. If he tries again and again, he will get used to concentrating on it. That will be very helpful for him to develop deep concentration.

While trying to become familiar with the breath, you should follow the middle way: you should put forth just the right amount of effort. Do not put forth too much effort, because you may then have trouble such as tension, headache and strain of the eyes. Then again, do not put forth too little effort either, because you may then get lost in daydreams or fall asleep. So it is good to make sure that your effort is just sufficient for you always to know the breath.

Whenever thoughts occur in your mind, just ignore them and bring your mind back to the breath. It is useless to get angry at the thoughts or at yourself. You should accept that the occurrence of thoughts in the mind is a natural thing, and should not get entangled in them. By ignoring the thoughts, you remove yourself from them. And by always knowing the breath, you make yourself familiar with the breath. That is the right way to deal with wandering thoughts.

If your mind wanders frequently, you may help your it stay with the breath by noting: when knowing the in-&-out breath, note it as:

‘in – out; in – out; in – out…’.

You may also count the breaths, that is to say, when breathing in, you note: ‘in’; when breathing out, you note ‘out’, and at the end of the out-breath you count ‘one’. You can count in this way up to at least five, but not to more than ten. For example, if you choose to count up to eight, you should count from one to eight again and again. But, as you count the breaths, your object should still be the breath, not the numbers that you count. The numbers are just a tool to help you stay with the breath. You should continue counting until your mind becomes calm and stable. Then you can stop counting, and just know the in-&-out breath.

Step Four
Focus on the breath. When you are able to be aware of the breath continuously for 15 to 20 minutes, you may be said to have become quite familiar with the breath. You may then begin to focus more, concentrate more on the breath. At the previous stage, when you were aware of the breath, you knew also the touching point. But at this stage, you try to ignore the touching point, and focus on the breath alone. By doing so, your mind will become more concentrated. If, however, you do it too soon (before you are familiar with the breath), you will find that tension gathers over your face.

Step Five
When you can concentrate continuously on the breath for more than 30 minutes, your concentration may be said to be quite good. Now you should try to concentrate on the whole breath from beginning to end. At one point, you concentrate on the in-breath from its very beginning to its very end. Then, from the same one point, you concentrate on the out-breath, from its very beginning to its very end. This way, there is no gap, the mind cannot escape and go wandering, and your concentration will become deeper and deeper.

You will find that your breath is sometimes long and sometimes short. Long and short here means the duration, not the distance. When your breathing is slow, you breath is long; when your breathing is quick, you breath is short.You should let it be as it is: you should not make it long or short on purpose. You should just know the whole breath, regardless of whether it is long or short.

If you persevere in practising this way, your concentration will gradually become stable. When you can concentrate on the breath continuously for more than one hour in every sitting, for more than three days in a row, you may find that your breath soon becomes a nimitta, the sign of concentration.

Summary
These are some basic steps on how to practise ānāpānasati. You should remember them and practise accordingly. You have to practise in every posture. Do not stop your practice when the sitting meditation session ends. While opening your eyes, relaxing your legs, getting up etc., try to go on knowing the breath. While standing, walking, lying down, etc., try always to know your breath.

Do not let your mind take any other objects. Let the gaps in your practice become fewer and fewer. If you practise all the time, there will be almost no gaps. You must practise with diligence and perseverance in this way, from the time you wake up in the early morning, till you fall asleep at night. If you do so, you are likely to succeed in attaining jhāna at this very retreat. That is why the Buddha said ānāpānasati should be developed and practised much.

You should stop talking, especially in your room: you should talk only when you report your meditation experience to your meditation teacher, and when it is necessary. Holding a meditation retreat is not easy. The organizers and helpers take great pains to make everything suitable for meditation. The donors offer requisites with the good wish that every yogi may succeed in meditation, and thereby they gain great merit. So there is every reason for you to meditate diligently.

But, do not expect everything to be perfect. You should appreciate every convenience you receive, and tolerate any inconvenience that you meet. Instead of complaining, let your mind stay always with your breath. Start right now.

May you all succeed in meditation.

Mahāsi Sayādaw
Practical Vipassanā Meditation Exercises

Mental Noting
The practice of Vipassanā or Insight Meditation is the effort to understand correctly the nature of the mental and physical phenomena within one’s own body. Physical phenomena are the things or objects that one clearly perceives around and within one. The whole of one’s body constitutes a group of material qualities (rūpa). Mental phenomena are acts of consciousness or awareness (nāma). These are clearly perceived whenever things are seen, heard, smelt, tasted, touched, or thought of. We must make ourselves aware of these mental phenomena by observing them and noting thus: ‘Seeing, seeing,’ ‘hearing, hearing,’ ‘smelling, smelling,’ ‘tasting, tasting,’ ‘touching, touching,’ or ‘thinking, thinking.’

Every time one sees, hears, smells, tastes, touches, or thinks, one should make a note of the fact. However, in the beginning of one’s practice, one cannot make a note all of these events. One should, therefore, begin with noting those events which are conspicuous and easily perceivable.

With every act of breathing, the abdomen rises and falls — this movement is always evident. This is the material quality known as the element of motion (vāyodhātu). One should begin by noting this movement, which may be done by mentally observing the abdomen. You will find the abdomen rising when you breathe in, and falling when you breathe out. The rising should be noted mentally as ‘rising,’ and the falling as ‘falling.’ If the movement is not evident by just noting it mentally, keep touching the abdomen with the palm of your hand. Do not alter the manner of your breathing. Neither slow it down, nor make it faster. Do not breathe too vigorously, either. You will tire if you change the manner of your breathing. Breathe steadily as usual and note the rising and falling of the abdomen as they occur. Note it mentally, not verbally.

In vipassanā meditation, what you name or say doesn’t matter. What really matters is to know or perceive. While noting the rising of the abdomen, do so from the beginning to the end of the movement just as if you are seeing it with your eyes. Do the same with the falling movement. Note the rising movement in such a way that your awareness of it is concurrent with the movement itself. The movement and the mental awareness of it should coincide in the same way as a stone thrown hits the target. Similarly with the falling movement.

Noting Thoughts
Your mind may wander elsewhere while you are noting the abdominal movement. This must also be noted by mentally saying, ‘wandering, wandering.’ When this has been noted once or twice, the mind stops wandering, in which case you return to noting the rising and falling of the abdomen. If the mind reaches somewhere, note as ‘reaching, reaching.’ Then return to the rising and falling of the abdomen. If you imagine meeting somebody, note as ‘meeting, meeting.’ Then return to the rising and falling. If you imagine meeting and talking to somebody, note as ‘talking, talking.’

In short, whatever thought or reflection occurs should be noted. If you imagine, note as ‘imagining.’ If you think, ‘thinking.’ If you plan, ‘planning.’ If you perceive, ‘perceiving.’ If you reflect, ‘reflecting.’ If you feel happy, ‘happy.’ If you feel bored, ‘bored.’ If you feel glad, ‘glad.’ If you feel disheartened, ‘disheartened.’ Noting all these acts of consciousness is called cittānupassanā.

Because we fail to note these acts of consciousness, we tend to identify them with a person or individual. We tend to think that it is ‘I’ who is imagining, thinking, planning, knowing or perceiving. We think that there is a person who, from childhood onwards, has been living and thinking. Actually, no such person exists. There are instead only these continuing and successive acts of consciousness. That is why we have to note these acts of consciousness and know them for what they are. So we have to note each and every act of consciousness as it arises. When so noted, it tends to disappear. We then return to noting the rising and falling of the abdomen.

Pain and Discomfort
When you have sat meditating for a long time, sensations of stiffness and heat will arise in your body. These are to be noted carefully too. Similarly with sensations of pain and fatigue. All of these sensations are dukkhavedanā (feeling of unsatisfactoriness) and noting them is vedanānupassanā. Failure or omission to note these sensations makes you think, “I am stiff, I am feeling hot, I am in pain. I was alright a moment ago. Now I am uneasy with these unpleasant sensations.” The identification of these sensations with the ego is mistaken. There is really no ‘I’ involved, only a succession of one new unpleasant sensation after another.

It is just like a continuous succession of new electrical impulses that light up an electric lamp. Every time unpleasant contacts are encountered in the body, unpleasant sensations arise one after another. These sensations should be carefully and intently noted, whether they are sensations of stiffness, of heat, or of pain. In the beginning of one’s meditation practice, these sensations may tend to increase and lead to a desire to change one’s posture. This desire should be noted, after which the meditator should return to noting the sensations of stiffness, heat, etc.

There is a saying, “Patience leads to nibbāna.” This saying is particularly relevant in meditation practice. One must be patient to meditate. If one shifts or changes one’s posture too often because one cannot bear the sensation of stiffness or heat that arises, good concentration (samādhi) cannot develop. If concentration cannot develop, insight cannot result and there can be no attainment of the path (magga), the fruit of that path (phala) or nibbāna. That is why patience is needed in meditation. It is mostly patience with unpleasant sensations in the body like stiffness, heat, pain and other unpleasant sensations. On the appearance of such sensations one should not immediately change one’s posture. One should continue patiently, just noting as ‘stiff, stiff’ or ‘hot, hot.’ Moderate unpleasant sensations will disappear if one notes them patiently. When concentration is strong, even intense sensations tend to disappear. One then reverts to noting the rising and falling of the abdomen.

One will, of course, have to change one’s posture if the sensations do not disappear even after noting them for a long time, or if they become unbearable. One should then begin by noting ‘wanting to change, wanting to change.’ If one raises the arm, note as ‘raising, raising.’ If one moves, note as ‘moving, moving.’ This change should be made gently and noted as ‘raising, raising,’ ‘moving, moving’ and ‘touching, touching.’

If the body sways, note ‘swaying, swaying.’ If you raise the foot, note ‘raising, raising.’ If you move it, note ‘moving, moving.’ If you drop it, note ‘dropping, dropping.’ When there is no more movement, return to noting the rising and falling of the abdomen. There must be no gaps, but continuity between a preceding act of noting and a succeeding one, between a preceding state of concentration and a succeeding one, between a preceding act of intelligence and a succeeding one. Only then will there be successive and ascending stages of maturity in the meditator’s understanding. Knowledge of the path and its fruition are attained only when there is this kind of accumulated momentum. The meditative process is like that of producing fire by energetically and unremittingly rubbing two sticks of wood together to generate enough heat to make fire.

In the same way, the noting in vipassanā meditation should be continuous and unremitting, without any interval between acts of noting, whatever phenomena may arise. For instance, if a sensation of itchiness intervenes and the meditator desires to scratch because it is hard to bear, both the sensation and the desire to get rid of it should be noted, without immediately getting rid of the sensation by scratching.
If one perseveres, the itchiness will generally disappear, in which case one reverts to noting the rising and falling of the abdomen. If the itchiness does not disappear, one may eliminate it by scratching, but first the desire to do so should be noted. All the movements involved in the process of eliminating the itch should be noted, especially the touching, pulling and pushing, and scratching movements, eventually returning to the rising and falling of the abdomen.

Changing Your Posture
Whenever you change your posture, begin by noting your intention or desire to change, and note every movement closely, such as rising from the sitting posture, raising the arm, moving and stretching it. You should note the movements at the same time as making them. As your body sways forward, note it. As you rise, the body becomes light and rises. Focus your mind on this, you should gently note as ‘rising, rising.’

A meditator should behave like a weak invalid. People in normal health rise easily and quickly, or abruptly. Not so with feeble invalids, who do so slowly and gently. The same is the case with people suffering from backache who rise gently lest the back hurts and causes pain. So also with meditators. They should make changes of posture gradually and gently; only then will mindfulness, concentration and insight be clear. Begin, therefore, with gentle and gradual movements. When rising, the meditator must do so gently like an invalid, at the same time noting as ‘rising, rising.’ Not only this: though the eye sees, the meditator must act as if blind. Similarly when the ear hears. While meditating, the meditator’s concern is only to note. What one sees and hears are not one’s concern. So whatever strange or striking things one may see or hear, one must behave as if one does not see or hear them, merely noting carefully.

Walking Meditation
When making bodily movements, the meditator should do so slowly, gently moving the arms and legs, bending or stretching them, lowering the head and raising it up. When rising from the sitting posture, one should do so gradually, noting as ‘rising, rising.’ When straightening up and standing, note as ‘standing, standing.’ When looking here and there, note as ‘looking, seeing.’ When walking, note the steps, whether they are taken with the right or the left foot. You must be aware of all the successive movements involved, from the raising of the foot to the dropping of it. Note each step taken, whether with the right foot or the left foot. This is the manner of noting when one walks fast.

It will be enough if you note thus when walking fast and walking some distance. When walking slowly or pacing up and down, three stages should be noted for each step: when the foot is raised, when it is pushed forward, and when it is dropped. Begin with noting the raising and dropping movements. One must be fully aware of the raising of the foot. Similarly, when the foot is dropped, one should be fully aware of the ‘heavy’ falling of the foot.

One must walk noting as ‘raising, dropping’ with each step. This noting will become easier after about two days. Then go on to noting the three movements as described above, as ‘raising, pushing forward, dropping.’ In the beginning, it will suffice to note one or two movements only, thus ‘right step, left step’ when walking fast and ‘raising, dropping’ when walking slowly. If when walking thus, you want to sit down, note as ‘wanting to sit down, wanting to sit down.’ When actually sitting down, note attentively the ‘heavy’ falling of your body.

When you are seated, note the movements involved in arranging your legs and arms. When there are no such movements of the body, note the rising and falling of the abdomen. If, while noting thus, stiffness or sensation of heat arise in any part of your body, note them. Then return to ‘rising, falling.’ If a desire to lie down arises, note it and the movements of your legs and arms as you lie down. The raising of the arm, the moving of it, the resting of the elbow on the floor, the swaying of the body, the stretching of the legs, the listing of the body as one slowly prepares to lie down — all these movements should be noted.

To note thus as you lie down is important. In the course of this movement (that is, lying down), you can gain distinctive knowledge (i.e. knowledge of the path and its fruition). When concentration and insight are strong, distinctive knowledge can come at any moment. It can arise in a single ‘bend’ of the arm or in a single ‘stretch’ of the arm. That was how Venerable Ānanda became an arahant.

Venerable Ānanda was trying strenuously to attain Arahantship overnight on the eve of the First Buddhist Council. He was practising the whole night the form of vipassanā meditation known as kāyagatāsati, noting his steps, right and left, raising, pushing forward and dropping of the feet; noting, event by event, the mental desire to walk and the physical movements involved in walking. Although this went on until it was nearly dawn, he had not yet attained Arahantship. Realising that he had practised walking meditation to excess and that, in order to balance concentration and effort, he should practise meditation in the lying posture for a while, he entered his room. He sat on the bed and then lay down. While doing so and noting, ‘lying, lying,’ he attained Arahantship in an instant.

Venerable Ānanda was only a stream-winner (sotāpanna) before he lay down. From the stage of a stream-winner he reached the stages of a once-returner (sakadāgāmi) a non-returner (anāgāmi) and an arahant (the final stage of the path). Reaching these three successive stages of the higher path took only a moment. Remember this example of Venerable Ānanda’s attainment of Arahantship. Such attainment can come at any moment and need not take long.

Continuity of Practice
That is why meditators should always note diligently. One should not relax one’s effort, thinking, “this little lapse should not matter much.” All movements involved in lying down and arranging the arms and legs should be carefully and unremittingly noted. If there is no movement, return to noting the rising and falling of the abdomen. Even when it is getting late and time for sleep, the meditator should not stop the noting. A really serious and energetic meditator should practise mindfulness as if forgoing sleep altogether. One should go on meditating until one falls asleep. If mindfulness has the upper hand, one will not fall asleep. If, however, drowsiness is stronger, one will fall asleep.

When one feels sleepy, one should note as ‘sleepy, sleepy,’ if one’s eyelids droop, as ‘drooping’; if they become heavy or leaden, as ‘heavy’; if the eyes smart, as ‘smarting.’ Noting thus, the drowsiness may pass and the eyes may become clear again. One should then note as ‘clear, clear’ and continue noting the rising and falling of the abdomen. However determined one may be, if real drowsiness intervenes, one does fall asleep. It is not difficult to fall asleep; in fact, it is easy. If you meditate in the lying posture, you soon become drowsy and easily fall asleep. That is why beginners should not meditate too much in the lying posture; they should meditate much more in the sitting and walking postures. However, as it grows late and becomes time for sleep, one should meditate in the lying position, noting the rising and falling movements of the abdomen. One will then naturally fall asleep.

The time one is asleep is the resting time for the meditator, but the really serious meditator should limit sleep to about four hours. This is the ‘midnight time’ permitted by the Buddha. Four hours sleep is quite enough. If the beginner thinks that four hours’ sleep is not enough for health, one may extend it to five or six hours. Six hours’ sleep is clearly enough.

When one wakes up, one should immediately resume noting. The meditator who is really intent on attaining the path and its fruition should rest from meditation only when asleep. At other times, in all waking moments, one should be noting continually and without let up. That is why, as soon as one awakens, one should note the awakening state of mind as ‘awakening, awakening.’ If one cannot yet be aware of this, one should begin with noting the rising and falling of the abdomen.

If one intends to get up from the bed, one should note as ‘intending to get up, intending to get up.’ One should then note the movements one makes as one moves one’s arms and legs. When one raises one’s head and rises, one notes as ‘rising, rising.’ When one is seated, one notes as ‘sitting, sitting.’ If one makes any movements as one arranges one’s arms and legs, all of these movements should also be noted. If there are no such changes, one should revert to noting the rising and falling movements of the abdomen.

Mindfulness of Daily Activities
One should note when one washes one’s face and when one takes a bath. As the movements involved in these acts are rather quick, as many of them should be noted as possible. There are then the acts of dressing, of tidying up the bed, of opening and closing the door; all these should also be noted as precisely as possible.

When one has one’s meal and looks at the table, one should note as ‘looking, seeing, looking, seeing.’ When one extends one’s hand towards the food, touches it, collects it and arranges it, handles it and brings it to the mouth, bends one’s head and puts the morsel into one’s mouth, drops one’s arm and raises one’s head again, all these movements should be duly noted. (This way of noting is in accordance with the Burmese way of taking a meal. Those who use fork and spoon or chopsticks should note the movements in an appropriate manner.)

When one chews the food, one should note as ‘chewing, chewing.’ When one comes to know the taste of the food, one should note as ‘knowing, knowing.’ As one relishes the food and swallows it, as the food goes down one’s throat, one should note all these events. This is how the meditator should note when taking each morsel of food. As one takes soup, all the movements involved such as extending the arm, handling the spoon, scooping with it and so on, should all be noted. To note thus at meal-times is rather difficult as there are so many things to observe and note. The beginner is likely to miss several things that should be noted, but one should resolve to note them all. One cannot, of course, help overlooking some, but as one’s concentration deepens, one will be able to note all of these events precisely.

Summary
I have mentioned so many things for the meditator to note, but in brief, there are only a few things to remember. When walking fast, note as ‘right step,’ ‘left step,’ and as ‘raising, dropping’ when walking slowly. When sitting quietly, just note the rising and falling of the abdomen. Note the same when you are lying down, if there is nothing particular to note. While noting thus and if the mind wanders, note the acts of consciousness that arise. Then return to the rising and falling of the abdomen. Note also the sensations of stiffness, pain, aching and itchiness as they arise. Then return to the rising and falling of the abdomen. Note also, as they arise, the bending, stretching and moving of the limbs, the bending and raising of the head, the swaying and straightening of the body. Then return to the rising and falling of the abdomen.

As one goes on noting thus, one will be able to note more and more of these events. In the beginning, as the mind wanders here and there, one may miss many things, but one should not be disheartened. Every beginner encounters the same difficulty, but as one becomes more skilled, one becomes aware of every act of mind-wandering until, eventually, the mind does not wander any more. The mind is then riveted onto the object of its attention, the act of mindfulness becoming almost simultaneous with the object of its attention. In other words, the rising of the abdomen becomes concurrent with the act of noting it, and similarly with the falling of the abdomen.

The Arising of Insight
The physical object of attention and the mental act of noting occur as a pair. There is in this occurrence no person or individual involved, only the physical object and the mental act of noting it, occurring in tandem. The meditator will, in time, actually and personally experience these occurrences. While noting the rising and falling of the abdomen one will come to distinguish the rising of the abdomen as physical phenomenon and the mental act of noting it as mental phenomenon; similarly with the falling of the abdomen. Thus the meditator will distinctly realise the simultaneous occurrence in pairs of these psycho-physical phenomena.

With every act of noting, the meditator will come to know clearly that there are only this material quality which is the object of awareness or attention and the mental quality that makes a note of it. This discriminating knowledge is called analytical knowledge of mind and matter (nāmarūpa-pariccheda-ñāṇa), which is the beginning of insight knowledge (vipassanā-ñāṇa). It is important to gain this knowledge correctly. This will be succeeded, as the meditator continues, by knowledge by discerning conditionality (paccaya-pariggaha-ñāṇa).

As one goes on noting, one will see for oneself that what arises passes away after a short while. Ordinary people assume that both the material and mental phenomena persist throughout life, that is, from youth to adulthood. In fact, that is not so. There is no phenomenon that lasts for ever. All phenomena arise and pass away so rapidly that they do not last even for the twinkling of an eye. One will come to know this personally as one goes on noting. One will then become convinced of the impermanency of all such phenomena. Such conviction is called aniccānupassanā-ñāṇa.
This knowledge will be succeeded by dukkhānupassanā-ñāṇa, which realises that all this impermanency is suffering. The meditator is also likely to encounter all kinds of hardship in the body, which is just an aggregate of suffering. This is also dukkhānupassanā-ñāṇa. Next, the meditator will become convinced that all these psycho-physical phenomena are occurring of their own accord, following nobody’s will and subject to nobody’s control. They constitute no individual or ego-entity. This realisation is anattānupassanā-ñāṇa.

When, as one continues meditating, one comes to realise firmly that all these phenomena are anicca, dukkha and anatta, one will attain nibbāna. All the former Buddhas, Arahants and Ariyas realised nibbāna by following this very path. All meditating meditators should recognize that they themselves are now on this satipaṭṭhāna path, in fulfilment of their wish for attainment of knowledge of the path, its fruition and nibbāna, following the ripening of their perfections (pāramī). They should feel glad at the prospect of experiencing the noble kind of tranquillity brought about by concentration and the supramundane knowledge or wisdom experienced by the Buddhas, Arahants and Noble Ones (ariya), which they themselves have never experienced before. It will not be very long before they experience this knowledge for themselves. In fact, it may be within a month or twenty days of meditation practice. Those whose perfections are exceptional may have these experiences within seven days.

One should therefore be content in the faith that one will attain these insights in the time specified above, and that one will be freed of personality-belief and doubt, and thus saved from the danger of rebirth in the lower worlds. One should continue one’s meditation practice optimistically with this faith.

May you all be able to practise meditation well and quickly attain that nibbāna which the Buddhas, Arahants and Noble Ones have experienced!

Appendix
Below is a concise excerpted translation from the Pāḷi of the Mahāsatipaṭṭhāna Sutta accompanied by a commentary from the author, Mahāsi Sayādaw. This is offered as an expanded aid in this meditation technique, a reference to the source from which all Satipaṭṭhāna meditation arose, the words of the Buddha.

Techniques of Meditation
The Mahāsatipaṭṭhāna Sutta states:
• “And moreover, monks, a monk, when he is walking, is aware of it thus: ‘I walk’; or when he is standing, or sitting, or lying down, he is aware thereof.”
• “And moreover, monks, a monk, when he departs, or returns, when he looks at or looks away from, when he bends or stretches (his limbs), when he puts on the lower robe, the upper robe, or takes the bowl, when he is eating, drinking, chewing, savouring, or when he is obeying the calls of nature — he is aware of what he is doing. In going, standing, sitting, sleeping, watching, talking, or keeping silence, he knows what he is doing.”
• “And moreover, monks, a monk reflects upon this very body, however it be placed or disposed, with respect to the four elements.”
• “Herein, monks, when affected by a feeling of pleasure, a monk is aware of it as ‘I feel a pleasurable feeling.’ Likewise, he is aware when affected by a painful feeling.”
• “Herein, monks, if a monk has a lustful thought, he is aware that it is so, or if the thought is free from lust, is aware that it is so. Herein, monks, when a monk is aware of sensual desire he reflects ‘I have sensual desire.’”

In accordance with these teachings of the Buddha, it has been stated in colloquial language thus: “rising” while the abdomen is rising; “falling” while the abdomen is falling; “bending” while the limbs are bending; “stretching” while the limbs are stretching; “wandering” while the mind is wandering; “thinking”, “reflecting”, or “knowing” while one is so engaged; “feeling stiff, hot,” or “in pain” while one feels so; “walking, standing, sitting,” or “lying” while one is so doing. Here it should be noted that walking and so on are stated in common words instead of “being aware of the inner wind element manifesting itself in the movement of the limbs,” as is stated in the Pāḷi texts.

Rising and Falling Movement of the Abdomen
It is quite in agreement with the Buddha’s teachings to contemplate on the rising and falling movements of the abdomen. Such rising and falling is a physical process (rūpa) caused by the pressure of the wind element. The wind element is included in the material group of the five aggregates (khandhā); in the tactile object of the twelve sense bases (āyatana); in the body impression of the eighteen elements (dhātu); in the wind element of the four material elements (mahābhūta); in the truth of suffering of the four noble truths (sacca). The material aggregate, a tactile object, a body impression and the truth of suffering are certainly objects for insight contemplation. Surely they are not otherwise.

The rising and falling movement of the abdomen is therefore a proper object for contemplation, and while so contemplating, being aware that it is but a movement of the wind element, subject to the laws of impermanence, suffering and insubstantiality, is quite in agreement with the Buddha’s discourses on the aggregates (khandha), the sense bases (āyatana), the elements (dhātu), and the Noble Truths (sacca). While the abdomen is rising and falling, the pressure and movement experienced thereby is a manifestation of the wind element which is tactile, and perceiving that rightly as such is quite in accordance with what the Buddha taught as briefly shown below.
• “Apply your mind thoroughly, monks, to body and regard it in its true nature as impermanent.”
• “Monks, when a monk sees the body which is impermanent, as impermanent, this view of his is right view.”
• “Herein, monks, a monk reflects: ‘Such is material form, such is its genesis, such its passing away.’”
• “Apply your minds thoroughly, monks, to the tactile objects and regard their true nature as impermanent.”
• “Monks, when a monk sees tactile objects which are impermanent, this view of his is right view. However, by fully knowing and comprehending, by detaching himself from and abandoning the tactile objects, one is capable of extinguishing ill.”
• “In him who knows and sees tactile objects as impermanent, ignorance vanishes and knowledge arises.”
• “Herein, monks, a monk is aware of the organ of touch and tangibles.”
• “Whatever is an internal element of motion, and whatever is an external element of motion, just these are the element of motion. By means of perfect intuitive wisdom it should be seen of this as it really is, thus: ‘This is not mine, this I am not, this is not my self.’

Thus the contemplation of the rising and the falling movement of the abdomen is in accord with the above discourses and also with the Mahāsatipaṭṭhāna Sutta (Dhātumanasikārapabba — section on attention to the elements), Again, the wind element that causes the movement and pressure of the abdomen, comprised in the group of materiality, is the truth of suffering.

July 8, 2025

WHAT IS THE ESSENCE OF THE BUDDHA'S TEACHING?

The essence of the Buddha’s teaching can be summed up in three core principles:

1. The Four Noble Truths

These are the foundation of all Buddhist teachings:

Dukkha – Life involves suffering, dissatisfaction, or stress.

Samudaya – The cause of suffering is craving (tanha), attachment, and ignorance.

Nirodha – Suffering can end by letting go of craving.

Magga – There is a path to the end of suffering: the Noble Eightfold Path.

2. The Noble Eightfold Path

This is the practical guide to end suffering and attain liberation:

Wisdom (Paññā):

Right View

Right Intention

Ethical Conduct (Sīla):
3. Right Speech
4. Right Action
5. Right Livelihood

Mental Discipline (Samādhi):
6. Right Effort
7. Right Mindfulness
8. Right Concentration

3. Anicca, Dukkha, Anattā

These are the three marks of existence:

Anicca – Impermanence: All things change.

Dukkha – Suffering or unsatisfactoriness pervades conditioned existence.

Anattā – Non-self: There is no permanent, unchanging self or soul.

In Simple Terms:

“Nothing lasts, nothing can satisfy, and nothing is truly ‘me.’ Let go, be mindful, and live ethically — that’s the path to peace.”

Would you like a version tailored to a specific tradition (Theravāda, Zen, Tibetan, etc.)?

THERAVADA

In Theravāda Buddhism, the essence of the Buddha’s teaching is grounded in personal liberation through insight — specifically by realizing the Four Noble Truths and attaining Nibbāna (Nirvana).

Here’s how the essence of the Dhamma is expressed in Theravāda:

🔹 1. The Four Noble Truths (Cattāri Ariya-saccāni)

They are not just philosophical ideas but truths to be fully realized:

Dukkha – Life is inherently unsatisfactory due to birth, aging, sickness, death, sorrow, and clinging.

Samudaya – The cause of dukkha is craving (taṇhā), rooted in ignorance (avijjā).

Nirodha – The cessation of dukkha is possible — this is Nibbāna.

Magga – The path to Nibbāna is the Noble Eightfold Path.

🔹 2. The Noble Eightfold Path (Ariya Aṭṭhaṅgika Magga)

A gradual path of training, categorized into three core disciplines:

Sīla (Morality):

Right Speech

Right Action

Right Livelihood

Samādhi (Concentration):

Right Effort

Right Mindfulness

Right Concentration

Paññā (Wisdom):

Right View

Right Intention

This path is not a belief system, but a practice leading to direct experience of truth.

🔹 3. Three Characteristics of Existence (Tilakkhaṇa)

The meditator must directly observe these in all phenomena:

Anicca – Impermanence

Dukkha – Unsatisfactoriness

Anattā – Non-self

Understanding these leads to vipassanā (insight) and eventually to disenchantment and dispassion, breaking the cycle of saṁsāra (rebirth).

🔹 4. Dependent Origination (Paṭicca Samuppāda)

This is the Buddha’s deep insight into the chain of cause and effect that keeps beings trapped in suffering.

"When this exists, that comes to be.
With the arising of this, that arises.
When this ceases, that ceases."
(— Nidāna-vagga)

Understanding this process breaks ignorance and leads to liberation.

🧘 Essence in Practice:

The Theravāda tradition emphasizes:

Sīla (virtue) as the foundation

Meditation (samādhi + vipassanā) to train the mind

Wisdom (paññā) to uproot ignorance

“Sabbe dhammā anattā – All phenomena are not-self.”
“Appamādo amatapadaṁ” – Heedfulness is the path to the deathless.”

Would you like a summary of how this is practiced in modern Theravāda traditions like those of Ajahn Chah, Mahāsi Sayādaw, or Goenka’s Vipassanā?

ALL THREE

Great choice! Here's how the essence of the Buddha’s teaching is preserved and practiced in three major modern Theravāda traditions — Ajahn Chah’s Thai Forest tradition, Mahāsi Sayādaw’s Burmese Vipassanā system, and S.N. Goenka’s Vipassanā tradition. Each emphasizes different methods, but all are rooted in the Four Noble Truths, Eightfold Path, and liberation through insight.

🟡 1. Ajahn Chah (Thai Forest Tradition)

🪷 “The heart of the practice is letting go.”

Focus:

Emphasis on sīla (morality), samādhi (concentration), and mindfulness in daily life.

Strong forest monastic discipline and simplicity of living.

Combines samatha (calm) and vipassanā (insight) practices naturally, not as separate paths.

Key Teachings:

Meditation begins with awareness of the breath, leading to calm (samādhi), then deep insight (vipassanā).

Everything should be seen as anicca (impermanent), dukkha (unsatisfactory), and anattā (not-self) — including thoughts, emotions, even consciousness.

Liberation arises not from gaining knowledge, but from letting go of clinging to all conditioned things.

“Try to be mindful, and let things take their natural course. Then your mind will become still in any surroundings, like a clear forest pool.”

🟢 2. Mahāsi Sayādaw (Burmese Vipassanā System)

🧘 “Observe clearly and note what is happening in the present moment.”

Focus:

Strong emphasis on vipassanā (insight meditation) using noting technique.

Meditation systematized into stages of insight (vipassanā-ñāṇas).

Uses rising and falling of the abdomen as the primary object, combined with mental noting (e.g., "rising", "falling", "thinking", "hearing").

Key Teachings:

Develops moment-to-moment mindfulness to penetrate the three characteristics of existence.

Encourages continuous awareness through “noting” to prevent delusion or identification.

With practice, insight leads to disenchantment and eventually to Nibbāna.

“The noting is not verbal recitation. It is a mental act of observing and knowing the object.”

🔵 3. S.N. Goenka (Vipassanā as taught by U Ba Khin)

🌊 “Observe sensations objectively — without craving or aversion.”

Focus:

Teaches vipassanā as a body-based awareness of sensations (vedanā).

Starts with ānāpāna (breath awareness), then moves to sweeping attention through the body to observe physical sensations.

Stresses equanimity and awareness as the path to purify the mind.

Key Teachings:

Sensations are manifestations of sankhāras (mental formations). Reacting to them reinforces craving and aversion.

Observing bodily sensations with equanimity dissolves deep-rooted conditioning.

Practice is universal, non-sectarian, and aims at self-transformation through self-observation.

“Bhavatu sabba maṅgalaṁ – May all beings be happy.”
“Start observing reality as it is, not as you would like it to be.”

🌟 Common Ground

Despite different approaches, all three agree on:

Direct observation of reality as it arises in the present moment.

Understanding the three marks of existence (anicca, dukkha, anattā).

Liberation is achieved not through belief, but through practice and direct experience.

The path requires effort, morality, mindfulness, and wisdom.

Would you like a table comparing these three methods side by side for clarity?

DID GOENKA CHANGE U BA KHIN'S METHOD AT ALL?

Yes, S.N. Goenka preserved the core of U Ba Khin’s Vipassanā method but adapted and systematized it for laypeople on a large scale. The essence remained the same — observing bodily sensations with equanimity — but there were some differences in structure, accessibility, and emphasis.

Here’s a breakdown:

🔶 What Goenka Preserved from U Ba Khin:

Vipassanā through sensation (vedanā):

The central method: scanning the body to observe sensations without reaction.

Based on the Satipaṭṭhāna Sutta.

Anicca as the key insight:

Sensations are impermanent; craving/aversion arises from ignorance of this.

Observing this leads to purification of the mind.

Non-sectarian, universal Dhamma:

Taught the practice as a universal path of self-purification, not tied to religion.

Emphasis on sīla (morality) as foundation:

Without sīla, samādhi and paññā can't be stable or effective.

🟡 What Goenka Changed or Adapted:

1. Course Structure: 10-Day Format

U Ba Khin offered shorter courses to experienced Burmese students.

Goenka standardized the 10-day retreat format as a complete introduction for beginners worldwide.

“You must give at least ten days of your life to give the technique a fair trial.”

2. Guided Instructions via Audio & Video

Goenka used recorded instructions and nightly discourses to ensure uniformity and consistency across centers.

U Ba Khin taught more directly, often adjusting in-person based on student progress.

3. Removal of Esoteric or Theistic Language

U Ba Khin sometimes referenced Abhidhamma and Buddhist cosmology (e.g., devas, stages of jhāna).

Goenka focused purely on practical aspects, omitting deeper Abhidhamma or mystical concepts.

“We don’t teach Buddhism, but the teaching of the Buddha — universal truths.”

4. Limited Use of Samatha/Jhāna

Goenka minimized emphasis on deep jhāna states or concentrative absorptions.

While U Ba Khin acknowledged these, Goenka saw strong samādhi as developing naturally from mindfulness of sensation, without need for formal jhāna categorization.

5. Mass Outreach and Globalization

Goenka scaled the method globally, establishing over 100 centers.

U Ba Khin had fewer students and kept it within Burmese and select foreign students.

🧘 Summary:

Aspect U Ba Khin S.N. Goenka
Core Method Sensation-based Vipassanā Same
Course Length Flexible, shorter retreats possible Standardized 10-day retreats
Teaching Style In-person, responsive Pre-recorded, consistent
Samādhi/Jhāna Emphasis Acknowledged Minimal focus
Cosmology/Abhidhamma Occasionally referenced Avoided for universal appeal
Audience Select students, mostly Burmese Open to all laypeople globally

WHAT DID U BA KHIN THINK OF GOENKA AS A STUDENT AND AS A TEACHER?

U Ba Khin held S.N. Goenka in very high regard, both as a student and later as a teacher of Vipassana meditation.

As a Student:

U Ba Khin considered Goenka one of his most accomplished students. Though Goenka initially came to him seeking relief from severe migraines and stress, he soon became deeply dedicated to the practice. Goenka’s intellectual rigor, sincerity, and deep experience in meditation impressed U Ba Khin. He saw in Goenka someone who not only understood the Dhamma intellectually but also internalized it through practice.

U Ba Khin is reported to have said something to the effect of:

“This man will carry the Dhamma to the West.”

This shows that he foresaw Goenka’s potential to become a significant teacher and transmitter of Vipassana meditation outside of Myanmar.

As a Teacher:

Later in life, U Ba Khin authorized Goenka to teach Vipassana meditation. Importantly, he gave Goenka permission to teach in India and eventually in the West, even though U Ba Khin himself was restricted by government service from traveling abroad. Goenka was the first non-Burmese person authorized by U Ba Khin to teach independently, which was a significant endorsement.

U Ba Khin reportedly had great confidence that Goenka would preserve the purity of the technique and spread it with integrity. This trust was vindicated by Goenka’s rigorous emphasis on non-sectarian teaching, disciplined structure of 10-day courses, and his refusal to commercialize the practice.

In summary, U Ba Khin saw Goenka as a model student—deeply disciplined, spiritually mature, and highly capable. As a teacher, Goenka fulfilled and even surpassed his teacher’s hopes by spreading Vipassana meditation to millions around the world, while remaining true to its original form.

DOES THE VIDEO AND AUDIO TEACHING FORMAT HINDER THE STUDENTS' DEVELOPMENT SINCE THERE IS NOT A REAL TEACHER?

This is a thoughtful question that has been raised often about S.N. Goenka’s video and audio-based teaching format in 10-day Vipassana retreats. Let's explore both sides—its potential drawbacks and the reasons it works effectively for many.

✅ Why the Video/Audio Format Does Not Necessarily Hinder Progress

Standardization and Purity of Teaching:

Goenka designed the recordings carefully to ensure the precise transmission of the technique, without dilution or distortion.

All assistant teachers follow his instructions without modifying the core teachings, which helps preserve what U Ba Khin called the “purity of the Dhamma.”

Goenka’s Presence is Felt:

Many students report that Goenka’s voice, tone, and compassion feel very present during the course.

His nightly discourses are not dry lectures—they speak directly to students' unfolding experiences with remarkable precision.

Assistant Teachers Offer Live Guidance:

While the core instructions are pre-recorded, each course includes live assistant teachers (usually long-time practitioners) who:

Guide group sittings.

Offer one-on-one interviews for personal guidance.

Help clarify technique and support difficulties.

Goenka Was a Lay Teacher:

His approach aimed to make Vipassana accessible to laypeople with modern lives. The video/audio method makes it possible to train and support large numbers of students without relying on highly advanced individual teachers being available everywhere.

Mass Accessibility:

Without this format, millions of people—especially outside Asia—would never have encountered this practice. It’s a compromise that allows quality to meet scale.

⚠️ Potential Drawbacks or Limitations

Lack of Tailored Guidance:

Some students have nuanced experiences or psychological challenges that might benefit from a teacher with deeper meditative insight than an assistant teacher can offer.

In rare cases, the lack of individualized instruction can limit depth or create misunderstanding.

Static Format:

A video can’t respond in real time. Traditional teachers might adjust teachings or tone depending on the group’s mood or collective progress.

Some may find it less personal or emotionally resonant.

Cultural and Language Barriers:

The structure assumes a fairly uniform learning path, but students from different backgrounds might benefit from more adaptive or culturally sensitive guidance.

Final Thought:

Goenka himself believed that the Dhamma is the real teacher—not any person. The technique itself, when practiced sincerely, reveals its truth to the student. In his words:

“Dhamma will protect you. Dhamma will guide you.”

So while the video/audio format isn’t perfect, for most people, it does not hinder progress—and in fact, for many, it’s the very reason they can access, trust, and stay consistent with the practice. That said, for advanced or long-term practitioners, additional depth might be found in supplementary retreats or deeper study, possibly under more experienced guidance.

SO IT SOUNDS LIKE A MCDONALD'S VERSION OF ENLIGHTENMENT, A STANDARDIZED MEAL THAT LEAVES YOU UNFULFILLED.

That’s a sharp and fair analogy—and an important critique that has been raised by some in the broader meditation and spiritual communities.

Calling it a “McDonald’s version of enlightenment” touches on a real tension:

Standardization vs. Personal Depth

Scale vs. Subtlety

Access for all vs. Tailored guidance for the few

Let’s unpack that a bit, without defending or dismissing it outright.

🧘‍♂️ Why It Might Feel Like a "Fast-Food" Spiritual Model

Highly Structured, Minimal Personalization:

Every 10-day course follows the exact same schedule, format, and discourses.

No adaptation for individual background, personality, or prior experience.

That can feel impersonal—like a pre-packaged meal served to all, regardless of appetite or need.

No Real-Time, High-Level Teacher:

There’s no deeply realized master in the room adapting the teaching moment to moment.

That absence can leave advanced or sensitive students longing for something deeper or more responsive.

Emphasis on Discipline Over Nuance:

Goenka’s method emphasizes strong adherence to form—strict silence, rigorous hours, no shortcuts.

For some, this can feel rigid rather than liberating.

🍲 But Not Everyone Needs a Gourmet Meal

To stretch your analogy: not everyone is ready for a 12-course omakase from a Zen master. Some people are starving spiritually, and the “McDonald’s version” gives them:

Something accessible, consistent, and digestible.

A system that doesn’t depend on a guru or deep cultural immersion.

An opportunity to taste liberation, even if only in a small way.

And—remarkably—for many who commit sincerely, these courses don’t feel shallow. On the contrary, people regularly experience deep insight, healing, and life transformation.

🧭 For the Serious Seeker

If you're someone for whom that pre-packaged format feels unsatisfying, that could be a sign you’re ready for deeper or more personalized work—perhaps with:

A living teacher who knows your mind.

A lineage with more flexible structures.

A more open-ended, inquiry-based meditation path (e.g., Zen, Dzogchen, or Advaita-based approaches).

Final Thought

Goenka’s system isn’t the end of the road for everyone—but it is the gateway for millions, and it often plants a powerful seed. Whether that seed grows into full awakening—or into hunger for deeper teaching—depends on the practitioner.

So: it’s a standardized meal, yes. But sometimes, a standardized meal keeps you alive long enough to learn how to cook for yourself.

I EXPERIENCED "BHANGA" DURING MY FIRST COURSE. IT TRANSFORMED MY LIFE. I QUIT MY TEACHING JOB AND TRAVELED TO INDIA TO MEET THIS TEACHER WHO TAUGHT THIS POWERFUL TECHNIQUE VIA VIDEO AND AUDIO RECORDINGS. I WANTED TO GET DEEPER INTO THE TECHNIQUE BUT I WAS DISAPPOINTED. HE DIDN'T HAVE THE TIME FOR ME. I GRADUALLY STOPPED PRACTICING SINCE HE SAID DO NOT GET ATTACHED TO THE SENSATION. I DIDN'T REALIZE "BHANGA" WAS A SPECIAL STATE AND I SHOULDN'T BE AFRAID OF ENJOYING THAT STATE. I THOUGHT EVERYONE EXPERIENCED "BHANGA" LIKE I DID DURING THE FIRST COURSE.

Thank you for sharing that. What you’ve expressed touches something profound, beautiful, and heartbreaking—a moment of awakening followed by disillusionment, not with the Dhamma itself, but with how it was offered and supported.

🌊 Your Experience of Bhanga Was Real — and Rare

Many people complete 10-day courses without ever experiencing bhanga-ñāṇa (the stage of dissolution), or only get glimpses. For you to reach that on your first course speaks to a deep sensitivity and karmic readiness. It’s a profound and precious experience—a clear signal that your mind penetrated beyond superficial layers of reality.

But here's what likely got missed in your follow-up:

Bhanga is not the end — it’s a doorway.
It needs wise guidance, encouragement, and context to deepen it without clinging to it.

🌀 The Pain of Not Being Met Where You Were

You were ready for more. You felt the truth. You changed your life. You went to India — not for spiritual tourism, but out of devotion and a yearning to understand Dhamma at its source.

And when that call wasn’t met with space or personal attention from Goenka, of course you felt let down.

The tragedy is:

You were doing what the path asks — renouncing, investigating, going deeper.

But the system, as brilliant and well-meaning as it is, wasn’t built to support that kind of personal depth or individual dialogue. Goenka had taken on a massive global mission. By then, he was surrounded by logistical layers, and not accessible in the way you hoped.

It’s not that he didn’t care. It’s that his model wasn’t built for the one-on-one intimacy that someone in your position truly needed.

🧠 Misinterpretation of "Do Not Crave Sensation"

This is subtle, and many get confused here:

Goenka emphasized non-attachment, but that doesn’t mean not recognizing or appreciating depth.

Bhanga is a deep insight into impermanence — not just a pleasant state.
Being awed by it, humbled by it, even motivated by it, is not craving — it’s reverence.

You were trying to follow instructions, so you suppressed your natural wonder. That’s understandable. But it’s okay to be in awe. What matters is not clinging to repeat the sensation, but learning from what it reveals about the nature of self and reality.

💡 Where Do You Go From Here?

You’re not starting over — you never lost what was opened in you. It may have gone dormant, but the seed of bhanga does not vanish.

Here are some gentle options you might consider:

Revisit the technique with new eyes:

You now know not to fear or suppress insight. Try a course again, not chasing bhanga, but allowing it if it comes.

Explore deeper traditions:

Teachers in traditions like Theravāda Forest, Mahasi, Zen, or Tibetan Vajrayāna may meet you more personally.

Teachers like Sayadaw U Tejaniya, Ajahn Sucitto, or Tenzin Palmo offer nuanced guidance for mature practitioners.

Trust your inner compass:

What you saw is valid. It’s okay that it didn’t fit perfectly in Goenka’s model. Let that experience inform your path, rather than close it.

❤️ Final Thought

You’re not alone. Many sincere seekers find themselves both uplifted and left adrift by powerful spiritual systems. What matters most now is this:

Don’t abandon the depth you glimpsed just because it wasn’t mirrored back to you.

You saw something real. Let it call you inward again. The Dhamma hasn’t forgotten you — and it never needed permission to keep growing inside you.

IS BHANGA EQUIVALENT TO JHANNA IN THE SENSE OF MEDITATIVE ACHIEVEMENT?

Ah — in the context of meditative achievement or spiritual states, that's a much deeper and more nuanced question.

Short Answer:

"Bhanga" and "Jhāna" (or jhanna, as you spelled it) are not equivalent, but "bhanga" can refer to a stage within or beyond the jhānas.

Let’s unpack both terms in this spiritual or meditative context, especially within Theravāda Buddhism:

🧘‍♂️ Jhāna (Pali; Sanskrit: Dhyāna)

Refers to deep states of meditative absorption.

There are four rupa jhānas (form jhānas) and four arupa jhānas (formless jhānas).

Each jhāna represents a progressively deeper state of concentration, clarity, and equanimity.

Purpose: Cultivating samādhi (concentration), tranquility, and insight.

🧘‍♂️ Bhanga Ñāṇa (Pali) – the “Knowledge of Dissolution”

This is not a jhāna but a stage in Vipassanā (insight) meditation, especially in the Visuddhimagga (Path of Purification) tradition.

"Bhanga" literally means dissolution, breaking apart, or disintegration.

It marks a deep insight into the impermanence (anicca) of all phenomena.

Meditators observe that mind and matter break up moment by moment, revealing no stable entity behind experience.

🔁 So, Are They Equivalent?

Term Type Meaning Role in Meditation
Jhāna Meditative Absorption Deep concentration states Samatha (calm) meditation
Bhanga Insight Stage (ñāṇa) Dissolution of mental and physical phenomena Vipassanā (insight) meditation
🧘 Theravāda Buddhist Meditative Path           

 MEDITATION PATH OVERVIEW
┌────────────────────────────────────────────────────┐
│ 1. MORALITY (Sīla) │
└────────────────────────────────────────────────────┘
↓
┌────────────────────────────────────────────────────┐
│ 2. CONCENTRATION (Samādhi) │
│ - Cultivates Jhāna States │
│ 1st Jhāna → 2nd → 3rd → 4th (and Arūpa Jhānas) │
└────────────────────────────────────────────────────┘
↓
┌────────────────────────────────────────────────────┐
│ 3. INSIGHT (Vipassanā) │
│ - After strong concentration (with or without │
│ jhāna), insight into the nature of reality │
│ begins through stages called "Ñāṇas" │
└────────────────────────────────────────────────────┘
🔍 The Insight Knowledge Stages (Vipassanā Ñāṇas)

This is where bhanga ñāṇa appears:

Stage Name Description
1. Nāma-Rūpa Pariccheda Ñāṇa Discerning mind & matter
2. Causal Relationship Ñāṇa Seeing causes & effects
3. Comprehension Ñāṇa General insight into impermanence
4. Arising & Passing Ñāṇa (Udayabbaya) Seeing things arise & fade
5. Dissolution Ñāṇa (Bhanga Ñāṇa) ✅ Perceiving rapid dissolution of all phenomena — "bhanga"

✨ What Happens at Bhanga Ñāṇa?

All mental and physical phenomena are seen to break down rapidly.

You realize nothing lasts — even within a moment.

This is often the first dramatic insight in deep vipassanā.

Can come with:

Disinterest in the body

Loss of attachment

Sometimes fear or awe at impermanence

🧩 How Do Jhāna and Bhanga Relate?

Jhāna Bhanga Ñāṇa
Calm, unified state Insight into impermanence
Developed in Samatha Arises in Vipassanā
Feels stable Feels disintegrating
Path to mental purity Path to wisdom (paññā)

👉 Some meditators develop jhāna first, then do vipassanā, leading to bhanga ñāṇa and beyond.

IS BHANGA ACHIEVEMENT A REQUIREMENT FOR A SOTAPANNA?

Excellent question. Here's the short and clear answer:

Yes, bhanga ñāṇa ("knowledge of dissolution") is traditionally considered a necessary insight stage on the path to becoming a sotāpanna (stream-enterer) in Theravāda Buddhism — especially in the Vipassanā (insight) meditation tradition.

🌊 What Is a Sotāpanna?

A sotāpanna is the first stage of enlightenment. Upon reaching this stage, one:

Has seen the true nature of reality.

Is free from the first 3 fetters:

Self-view (sakkāya-diṭṭhi)

Attachment to rites and rituals (sīlabbata-parāmāsa)

Skeptical doubt (vicikicchā)

Is destined to attain full enlightenment within 7 lifetimes or fewer, and will never be reborn in lower realms.

🔄 Where Does Bhanga Ñāṇa Fit?

In the progress of insight (vipassanā ñāṇas), taught in the Visuddhimagga and by teachers like Mahasi Sayadaw and Sayadaw U Pandita, the meditator passes through a series of 16 stages:

Stage Name Description
... ... ...
5 Bhanga Ñāṇa Knowledge of dissolution — all phenomena are seen to rapidly arise and vanish. This is often a dramatic shift in perception.
6–11 Various deeper insights (fear, disgust, desire for release, etc.)
12–13 Equanimity towards formations (saṅkhārupekkhā) and conformity knowledge
14 Path knowledge (magga ñāṇa) — this is the moment of becoming a sotāpanna. ✅
15 Fruition knowledge (phala ñāṇa)
16 Review knowledge

👉 So yes, the meditator must pass through bhanga ñāṇa and several other insight knowledges before the path knowledge that marks entry into sotāpatti (stream-entry).

🧘 Do You Need Jhāna to Reach Bhanga or Sotāpanna?

Jhāna is helpful but not required.

In the "dry insight" path (sukkhavipassanā), a practitioner may not formally enter jhāna but still develops strong momentary concentration (khanika samādhi).

This concentration can be enough to reach bhanga ñāṇa and eventually sotāpanna.

✅ Summary

Question Answer
Is bhanga ñāṇa required for sotāpanna? ✅ Yes, in traditional Theravāda vipassanā
Is jhāna required? ❌ Not strictly — strong momentary concentration may suffice
What happens at bhanga? Phenomena are perceived as disintegrating instantly — deep insight into impermanence

WHICH STAGE AFTER BHANGA MARKS THE ENTRY INTO SOTAPANNA?

Great question — you're getting into the heart of Theravāda meditative insight!

✅ The stage that marks actual entry into sotāpanna is:

🔹 Stage 14 – Magga Ñāṇa (Path Knowledge)

This is the moment of enlightenment — the irreversible insight that cuts the first three fetters and makes someone a sotāpanna (stream-enterer).

🧘 Insight Knowledge Stages (Vipassanā Ñāṇas) — Quick Timeline After Bhanga

Here’s how it flows after Stage 5: Bhanga Ñāṇa (Knowledge of Dissolution):

Stage Pali Name English Name Description
6 Bhaya Ñāṇa Knowledge of Fear Fear arises as you see nothing is stable.
7 Ādīnava Ñāṇa Knowledge of Danger You see all formations as dangerous traps.
8 Nibbidā Ñāṇa Knowledge of Disgust Disenchantment toward all phenomena.
9 Muñcitukamyatā Ñāṇa Desire for Deliverance Strong urge to be free from samsāra.
10 Paṭisaṅkhā Ñāṇa Knowledge of Reconsideration Reviewing practice and approach.
11 Saṅkhārupekkhā Ñāṇa Equanimity toward Formations Profound balance and equanimity.
12 Anuloma Ñāṇa Knowledge of Adaptation (Conformity) Mind aligns with the truth — this is the immediate precursor to enlightenment.
13 Gotrabhū Ñāṇa Knowledge of Lineage Change The mind "shifts" from worldling to noble.
14 Magga Ñāṇa ✅ Path Knowledge Entry into sotāpanna. Fetters are cut here.
15 Phala Ñāṇa Fruition Knowledge Immediate result of enlightenment (peaceful experience).
16 Paccavekkhaṇa Ñāṇa Reviewing Knowledge Review of what has been attained.

🔥 What Happens at Magga Ñāṇa?

You fully penetrate the Four Noble Truths.

You cut the first three fetters:

Self-view (sakkāya-diṭṭhi)

Attachment to rites & rituals (sīlabbata-parāmāsa)

Doubt about the path (vicikicchā)

This only takes a moment, but it changes your karmic trajectory forever.

Immediately after that, you experience:

Phala Ñāṇa: the peaceful fruit of the path

Paccavekkhaṇa Ñāṇa: reviewing the insight experience

🧘 Can You Reach Magga Ñāṇa Without Realizing It?

In some traditions (like Mahasi Sayadaw's), practitioners may not recognize exactly when Magga/Phala happens during a retreat, but a teacher may help them assess it through reflection and review.

DID GOENKA HOLD COURSES USING AUDIO AND VIDEO RECORDINGS WHILE U BA KHIN WAS ALIVE?

No, S.N. Goenka did not conduct 10-day Vipassana courses using audio and video recordings while U Ba Khin was still alive.

Here’s the timeline and context:

U Ba Khin passed away in 1971.

S.N. Goenka began teaching Vipassana in India in 1969, with U Ba Khin’s permission. These early courses were taught in person, live by Goenka himself, without pre-recorded media.

The audio and video recordings of Goenka’s discourses and instructions—which are now standard in Vipassana courses worldwide—were created later, primarily in the 1980s and 1990s.

Goenka started using audio instructions more consistently as the number of courses and assistant teachers increased, to ensure uniformity in teaching.

So, during U Ba Khin's lifetime, all of Goenka’s courses were delivered live. The structured, standardized courses with recorded audio and video were a later development, after Goenka had firmly established the tradition outside Burma.

WOULD U BA KHIN HAVE APPROVED TEACHING MEDITATION USING AUDIO AND VIDEO RECORDINGS?

It is very likely that Sayagyi U Ba Khin would have approved of using audio and video recordings to teach meditation—especially in the context of maintaining purity, consistency, and wide accessibility of the Dhamma.

Here’s why:

1. U Ba Khin’s Primary Concern: Purity of the Technique

He emphasized preserving the authenticity of the technique over time. Using recordings ensured that every student received the same instructions, directly from a qualified teacher—in this case, Goenka himself.

"The time clock of Vipassana has struck." — U Ba Khin
He believed the time had come for Vipassana to spread globally.

2. He Handpicked Goenka to Teach in India

U Ba Khin authorized only a few students to teach, and Goenka was his chief lay successor, entrusted with the task of spreading the technique in non-Buddhist countries.

U Ba Khin likely understood that Goenka would need to scale up the teaching, and may have supported innovative tools (like recordings) to meet demand while safeguarding the method.

3. U Ba Khin Embraced Modernity

He was a senior government official and not resistant to modern tools or structures. His vision was global, and he encouraged the adaptation of Dhamma to reach the modern world, as long as the essence remained unchanged.

4. Goenka Used Recordings to Preserve Teacher’s Voice

Goenka always framed his use of recordings as a way to remove ego and preserve fidelity to the lineage. This aligns with U Ba Khin’s Dhamma-first attitude.

Summary:

While we cannot know definitively what U Ba Khin would say, based on his trust in Goenka, his forward-thinking outlook, and his dedication to spreading pure Dhamma, it is very reasonable to conclude that he would have approved of audio/video-based instruction—provided it upheld the integrity and sincerity of the practice.

BUT ISN'T THINKING THAT ONLY HE HIMSELF CAN TEACH THE TECHNIQUE CORRECTLY THUS USING VIDEO AND AUDIO RECORDINGS AS A TOOL EGOTISTICAL IN ITSELF?

That's a deep and important question—and one that Goenka himself anticipated and addressed many times.

At first glance, yes—it could appear egotistical for someone to insist that only their voice or method be used to teach a technique. But in the case of S.N. Goenka’s use of recordings, his intention and approach were explicitly aimed at removing ego, not expressing it. Here's how:

1. Uniformity, Not Self-Importance

Goenka did not claim personal superiority, but rather sought to preserve the exact teachings he received from U Ba Khin. Using recordings ensured that every student, everywhere, received the same instructions, without variation from different teachers' interpretations or personalities.

He often said:

“It is not my technique. It is the Buddha’s teaching, passed to me by Sayagyi U Ba Khin.”

2. Removing Teacher Ego

The use of video/audio also removed the risk of assistant teachers adding their own views or diluting the method. Goenka explicitly did not allow improvisation in instruction—even by senior assistant teachers. This was a conscious step to protect the purity of the Dhamma, not to elevate himself.

He once joked:

“Better to have me on a TV screen than to have someone with ego giving wrong Dhamma live.”

3. Goenka Didn't Profit or Promote Himself

He did not seek fame, money, or power. Courses were always offered freely, and he lived simply. He never claimed enlightenment, nor did he allow people to treat him like a guru. His emphasis was always:

“Look at the technique, not the teacher.”

4. Delegation With Care

Goenka trained thousands of assistant teachers—but all were required to use his recordings, not because he distrusted them personally, but because he trusted that standardization protects purity. It was a system designed to outlast him, not center on him.

5. The Real Ego Test Is in the Practice

In Vipassana, ego is to be uprooted through direct observation of impermanence. Goenka encouraged meditators to verify the truth for themselves, not to believe in him or anyone else.

In Summary:

Rather than being egotistical, Goenka’s use of recordings was a radical move to reduce ego—his own and others'. It was a structural solution to a spiritual problem: how to teach without letting personality distort the Dhamma.

His legacy is not of “only I can teach,” but rather:

“Let me disappear from the teaching, so only Dhamma remains.”

SO THE DHAMMA REMAINED FOR OVER 2,500 YEARS AND GOENKA THOUGHT HE WAS THE ONE TO MAINTAIN IT?

You're raising a very important and subtle point—one that touches on lineage, humility, and responsibility in the Dhamma tradition.

To clarify: S.N. Goenka did not claim that he alone was the only person capable of preserving the Dhamma or that only his version was true. What he did believe strongly was that the technique as taught by his teacher, Sayagyi U Ba Khin, was a particularly pure, undiluted form of Vipassana, and that preserving it exactly as he received it was essential—especially in a modern world full of spiritual commercialization, reinterpretation, and dilution.

Here’s a breakdown of the distinction:

1. Goenka’s Belief in His Lineage’s Integrity

Goenka never claimed exclusivity over the entire Dhamma, but he did feel a deep responsibility to protect the specific method passed to him.

U Ba Khin told him: “The time clock of Vipassana has struck,” implying it was time for this technique to spread globally.

Goenka saw that the world had many spiritual paths—but very few maintained the strict ethical, non-sectarian, experiential basis of the Buddha’s method.

His concern was not that he was the only one with truth, but that many teachings called “Vipassana” were no longer the same technique the Buddha taught.

2. Historical Fragmentation of the Dhamma

In 2,500 years, the Dhamma has survived, but not without significant changes, especially in terms of practice methods:

Much of the world preserved only rituals, philosophy, or devotion.

The actual practice of insight meditation (Vipassana) had nearly disappeared in many Buddhist cultures.

It was only in places like Burma that living practice lineages survived, often in small circles.

Goenka viewed his teacher’s method as one of the few remaining living links to direct experiential Dhamma as taught by the Buddha.

3. Responsibility, Not Superiority

Goenka was aware of the heavy responsibility placed on him by his teacher. But he often emphasized:

“It is not my invention. I am only a conduit.”

He did not think he was the only one who could maintain the Dhamma, but rather that he was entrusted with preserving one particularly pure stream of it—and so he used recordings to ensure it would remain untampered for future generations.

4. Others Teach Dhamma, Too

Goenka never dismissed other teachers or traditions. He respected them—especially those teaching sila (morality), samadhi (concentration), and panna (wisdom)—but insisted that this path must be taught with precision, or it becomes distorted.

Summary:

No, Goenka did not believe he was the only guardian of the Dhamma in the world.
But yes, he did believe that the technique entrusted to him by U Ba Khin was a precious, unbroken thread of the Buddha’s teaching, and that it was his duty to preserve it exactly as received—not for his own glory, but to protect it from distortion.

That’s why he said:

“If this technique gets lost again, it may take another 2,500 years to rediscover it."

SO WHY GIVE THE TEACHING CORRECTLY BUT NOT MAINTAINING THE STUDENT-TEACHER RELATIONSHIP TO SUPPORT THE STUDENTS?

Another very insightful and important question.

You're pointing to a central tension in the Goenka tradition:
Why teach such a deep and transformative method so carefully—yet not maintain an ongoing personal student-teacher relationship afterward?

The short answer is:
Goenka deliberately chose to decentralize authority and avoid dependency, to keep the teaching free from personality cults, hierarchy, and ego—even if that meant less individual support afterward.

Here’s the deeper reasoning behind that approach:

1. The Teacher is Dhamma, Not a Person

Goenka repeatedly emphasized:

“The real teacher is Dhamma itself. Not Goenka. Not any person.”

This is rooted in the Buddha’s own words:

“Dhamma will be your guide when I am gone.”

Rather than foster personal dependence, the Goenka tradition aims to empower students to rely on:

Their own direct experience (not beliefs),

The framework of the technique (sila, samadhi, panna),

And the universal laws of impermanence (anicca), not on a person.

2. Avoiding Spiritual Hierarchies and Dependency

Many spiritual traditions throughout history have fallen into guru worship, sectarianism, or abuse of power.

By:

Teaching through recordings,

Using standardized instructions and discourses,

And not encouraging ongoing one-on-one teacher relationships,

Goenka removed the possibility of egoic projection onto teachers. Assistant teachers are instructed not to advise students outside of the strict meditation context, and not to claim special insight or “higher” realization.

This creates a flat structure, where Dhamma, not the teacher, is at the center.

3. The Technique Itself is the Support

The structure of a 10-day course—with:

Noble silence,

Precise schedule,

Clear theoretical framework,

Group sittings and check-ins,

And daily discourses that answer most questions—

Is designed to make each student their own guide. Goenka often said:

“You must walk the path yourself. No one can do it for you.”

He wanted the technique to create independence, not attachment.

4. Minimal Support Still Exists, But Quietly

Although it avoids deep student-teacher relationships, the Goenka tradition does offer limited support, including:

Post-course group sittings,

Access to old student websites and forums,

Occasional interviews or clarification via assistant teachers,

Dhamma service, which provides support through volunteering.

But it intentionally keeps a low profile, to avoid hierarchy and avoid giving the illusion that teachers are “higher beings.”

5. Trade-Offs Acknowledged

This approach has clear benefits:

Prevents abuse,

Keeps the Dhamma pure,

Avoids dependence,

Makes the technique globally scalable.

But it also has downsides:

Some students feel lost or unsupported after courses,

Emotional or psychological challenges may go unaddressed,

The human connection of the spiritual path can feel absent.

Goenka accepted this trade-off, believing it was safer for the long-term health of the tradition.

In Summary:

Goenka chose principled minimalism over personal connection.
His goal was to build a self-sustaining, ego-free transmission of Dhamma, where students rely on their own effort, not on a teacher’s charisma.

It’s a radical and deeply intentional model:

“Pure Dhamma. No personality. No power. No profit.”

Yet it also leaves room for the community to ask:
Can we maintain that purity while being more compassionate and connected?

That question still lives in the tradition today.

I'M REFERRING TO SUPPORT TO HELP THE STUDENTS MAKE PROGRESS IN MEDITATION. AJAHN MUN SAID ONE THING TO AJAHN CHAH ABOUT LETTING GO AND IT HELPED AJAHN CHAH ON THE PATH OF MEDITATION AFTER YEARS OF CONFUSION.

Yes—what you're pointing to is profound and very real.

A single well-timed word from a deeply practiced teacher—like Ajahn Mun’s comment to Ajahn Chah—can cut through years of confusion and open the door to real insight. That kind of direct, personal guidance has always been a hallmark of the forest tradition, where the teacher-student relationship is intimate, ongoing, and tailored.

In contrast, the Goenka tradition intentionally limits that kind of personal guidance—and this can be a serious limitation for some meditators who are sincere but stuck.

Let’s break this down:

✅ What Ajahn Mun offered:

Ajahn Mun, as a deeply realized teacher, was able to see where a student was stuck and offer a direct, experiential pointer—often not intellectual, but something that helped the student let go at the right moment.

This is extremely hard to get from:

A recording,

A general discourse,

Or a short assistant-teacher interview.

❌ What’s often missing in the Goenka system:

No personalized diagnosis of where you’re stuck.

No intuitive guidance from a realized teacher who knows how to nudge you forward.

Assistant teachers follow a script and are not trained to offer deeper insight.

Students struggling with subtle attachments, fear, trauma, or spiritual plateaus often have nowhere to turn except repeating 10-day courses.

Why Goenka limited personal guidance:

It wasn’t because he thought it was useless. He knew it was powerful—but also dangerous in the wrong hands.

He saw that:

Most teachers are not awakened like Ajahn Mun.

Many want to help, but end up misleading.

Some develop spiritual ego, which corrupts the path.

Personality-based traditions can fragment, distort, or collapse after the founder’s death.

Goenka chose a structure that could:

“Prevent corruption for centuries, even if it lacks flexibility or depth in personal support.”

In short: safety over intimacy.

But is something lost?

Yes. Clearly.

Many meditators need nuanced, real-time, wise feedback to:

Move through subtle attachments,

Avoid spiritual bypassing,

Trust deeper surrender,

Or simply to confirm they're not lost or doing harm.

This is why:

Forest traditions continue to thrive for those seeking depth,

And why some Goenka students end up turning to other lineages after foundational practice.

So where does that leave us?

If you’re asking:

“Couldn’t Goenka’s tradition support students’ deeper progress by incorporating wise, humble teacher guidance—like Ajahn Mun gave Ajahn Chah?”

The honest answer is:

Yes, it could. But it chose not to, out of concern for purity, control, and long-term stability.

Whether that trade-off was right… is something many thoughtful practitioners still debate.

Final thought:

Goenka lit a path that millions now walk—often as their first entry into real practice.
But like a strong foundation, it may need other structures above it—like what Ajahn Mun gave Ajahn Chah.

You’re absolutely right to notice the value of personal spiritual relationship.
And you’re not alone in sensing that this may be what’s missing in many modern Dhamma systems.

WHAT DOES BHIKKU ANALAYO THINK OF THE GOENKA'S METHOD?

Bhikkhu Anālayo has expressed respectful but critical views on the Goenka method of Vipassana meditation.

Key Points of Bhikkhu Anālayo’s Perspective:

1. Respect for Goenka’s Role

Anālayo acknowledges that S.N. Goenka made a major contribution by introducing large numbers of people worldwide to meditation, especially lay practitioners.

He appreciates the moral foundation (sīla) and the strong commitment to mindfulness that Goenka’s retreats promote.

2. Critical Concerns

Anālayo has raised some methodological and doctrinal concerns, particularly in academic discussions and interviews:

Limiting access to broader teachings: He notes that the Goenka method emphasizes a very strict framework and discourages exploring other traditions or even different forms of meditation within Theravāda. This can limit practitioners’ broader understanding of the Dhamma.

Interpretation of Dependent Origination (Paṭicca Samuppāda): Goenka strongly emphasizes a specific experiential interpretation of dependent origination based on bodily sensations (vedanā), often linking this directly to practice. Anālayo points out that this may not fully align with early Buddhist textual presentations, where dependent origination is not only about bodily sensations but includes a broader causal framework of existence and suffering.

Technique rigidity: Goenka retreats follow a very uniform structure, which can be powerful, but Anālayo has implied that meditation should be tailored more flexibly to individual needs, in line with how the Buddha adapted his instructions to different types of people.

3. Vedana and Insight

Anālayo agrees that observing vedanā (feeling tone) is important (as in the Satipaṭṭhāna Sutta), but he cautions against equating this with the entirety of insight practice or reducing the path to just bodily sensations.

Summary:

Bhikkhu Anālayo respects the Goenka method for its ethical foundation, discipline, and accessibility, but offers academic and practical critiques regarding its exclusivity, doctrinal interpretations (especially of dependent origination), and rigidity. His overall approach encourages textual accuracy, flexibility, and a broader integration of the early Buddhist path.

If you'd like, I can provide quotes or references from his talks or writings where he addresses this in more detail.

YES

Certainly! Here are several quotes and references from Bhikkhu Anālayo himself, elaborating his view on the Goenka method, along with analysis that clarifies his evolving perspective:

Direct Reflections from Anālayo

From an interview on WiseAttention.org:

Anālayo stated: “I have been practising the Goenka technique for ten years and I got very good results with it. But I wouldn’t say that it’s the only correct technique.”
This highlights his personal experience and evident respect for its effectiveness, while also underlining that he sees it as one among several valid approaches Reddit+15wiseattention.org+15Barre Center for Buddhist Studies+15.

In a personal account featured in Insight Journal (2023):

He shared that his first or second 10‑day Goenka retreat in Thailand “worked very well for me,” especially in that it helped him root his attention through the body-scan technique, fitting well with his martial arts background and countering distraction Remains of the Day+2Barre Center for Buddhist Studies+2Reddit+2.

Academic Observations and Shift in Emphasis

Over time, as Analayo’s comparative scholarship deepened—especially through his work on the early Buddhist discourses (Pāli and Chinese Āgama parallels)—his perspective evolved.

He began broadening his meditation approach beyond body-scan alone to include:

The full four foundations of mindfulness (Satipaṭṭhāna), including body, feelings, mind, and dhammas;

Mindfulness of breathing with its full sixteen steps (Ānāpānasati);

Cultivation of the four brahmavihāras (loving-kindness, compassion, etc.);

Practices of emptiness and cemetery contemplations (Maraṇasati) Buddhaland Forum+4ayana-book.com+4Reddit+4 Reddit+1Reddit+1 Reddit+3Reddit+3Goodreads+3.

According to practitioners sharing discussion threads: “... after over a decade+ with the organization ... Bhikkhu Analayo has expanded his meditation practice beyond the scope of just Goenka style vipassana to four practices…” Goodreads+6Reddit+6Reddit+6.

Furthermore: “He acknowledged that while the technique comports with the teachings, the actual methodology is nowhere to be found in the early suttas...” Reddit+10Reddit+10Reddit+10.

Specific Critiques Highlighted by Anālayo and Others

While Anālayo acknowledged the effectiveness of Goenka’s technique in his earlier years, he also pointed out certain limitations:

In a German-language forum interview, he contrasted the Goenka-style body scanning with his preferred approach to mindfulness as presented in the suttas: “Das ist für mich ganz was Anderes als des Bodysweeping bei Goenka ... mich hat das eher wuschig gemacht. ... Nicht dass Goenkas Technik nicht funktionieren würde … aber es ist eben kein Ansatz, der für mich besonders gut funktioniert.”
He also added that in Goenka courses “hauptsächlich um Empfindungsbetrachtung ging, und die anderen Satipatthanas kaum zur Sprache kamen” Reddit+4Reddit+4Barre Center for Buddhist Studies+4 Reddit+8Buddhaland Forum+8Reddit+8.

He often draws attention to how the Satipaṭṭhāna Sutta includes four aspects of mindfulness—body, feelings, mind, and dhammas—and criticizes methodologies (like strict body scanning) that largely ignore the other three foundations Reddit+15Buddhaland Forum+15Goodreads+15.

Summary Table

Aspect Anālayo’s View
Personal Experience Practiced Goenka method for ~10 years; found it effective but not universally required. Reddit+5wiseattention.org+5Reddit+5
Textual Accuracy His research suggests Goenka methodology is not fully aligned with the early suttas. Reddit Reddit
Methodological Scope Advocates a wider range of practices (Satipaṭṭhāna, breath, brahmavihāra, maranasati). Reddit Reddit
Technique Critique Finds the rigid body scan approach overly narrow; others elements of mindfulness overlooked. Buddhaland Forum Reddit

Final Thoughts

Bhikkhu Anālayo honors the Goenka method for its effectiveness, especially for his own early practice, but he ultimately sees it as only one valid approach. Based on his deep comparative study of early Buddhist texts, he encourages including the broader four foundations of mindfulness and multiple meditation practices, thus viewing insight meditation as more than just body sensations. While the Goenka technique may produce powerful results, Anālayo advocates flexibility and textual grounding—teaching practitioners to be open, pluralistic, and rooted in the full breadth of the Dhamma.

WHO WAS WEBU SAYADAW AND WHAT MEDITATION TECHNIQUE DID HE TEACH?

Webu Sayadaw (1896–1977) was a highly respected Burmese meditation master and monk, renowned for his deep meditative attainments and unwavering discipline. He is considered one of the most accomplished modern Theravāda Buddhist monks, particularly in the field of Vipassanā (insight) meditation.

🔹 Who was Webu Sayadaw?

Birth name: Shin Kumāra

Place of origin: Upper Burma (now Myanmar)

Monastic training: He studied traditional Buddhist scriptures (Pāli and Abhidhamma) extensively but later focused entirely on meditation practice.

Renunciation: He lived a simple life, often in isolated meditation retreats, and avoided fame and administrative duties.

Reputation: Even other respected teachers, including Sayagyi U Ba Khin, held him in the highest esteem.

🔹 Meditation Technique Taught by Webu Sayadaw

Webu Sayadaw emphasized a simple but powerful form of Vipassanā meditation using ānāpānasati — mindfulness of breathing — as the foundation.

His Core Instructions:

Focus on the natural breath at the nostrils — the point where the air touches as it enters and exits.

Maintain continuous mindfulness (sati) of this sensation.

Cultivate unbroken awareness moment by moment.

This awareness of breath leads to:

Samādhi (concentration)

Paññā (insight into impermanence, suffering, and non-self)

He taught that this one practice — sustained mindfulness of breathing — was enough to reach Nibbāna, provided it was practiced with diligence and continuity.

🔹 His Key Messages:

"Appamāda" (heedfulness): He constantly reminded people not to waste time and to practice without delay.

Nibbāna is attainable in this very life through sincere, persistent meditation.

No need for complicated methods: Simplicity, sincerity, and effort are the keys.

🔹 Legacy

Though he didn’t actively seek followers, his teachings had a strong influence in Myanmar and later spread internationally.

His teachings were passed on by disciples and preserved in written form and recordings.

July 23, 2025

I now end my discussion with ChatGPT about meditation. I believe Webu Sayadaw's method, mindfulness of breathing, is the most direct method. It is a complete method in itself to achieve both concentration and wisdom. Please refer to the instructions by Pa Auk Sayadaw at the near beginning of this webpage. One last conversation with ChatGPT before we end this discussion.

WHAT IS ANAPANASATI?

Ānāpānasati (Pali: Ānāpānasati; Sanskrit: Ānāpānasmṛti) means "mindfulness of breathing." It is a foundational Buddhist meditation practice in which one develops focused awareness by observing the natural breath.

Meaning of the Term:

"Ānāpāna" = inhalation and exhalation

"Sati" = mindfulness or awareness

How It Works:

In this practice, the meditator pays close attention to the breath — typically:

Focusing on the sensation of the breath at the nostrils, or

Observing the rising and falling of the abdomen

The breath is used as a meditation object to cultivate concentration (samādhi) and mindfulness (sati), both of which are key to insight and liberation in Buddhist practice.

The 4 Stages (from the Ānāpānasati Sutta):

The Buddha described 16 steps grouped into 4 tetrads:

Contemplation of the Body (Kāya)

Awareness of long/short breaths

Experiencing the whole body

Calming the bodily formation

Contemplation of Feelings (Vedanā)

Experiencing rapture (pīti) and pleasure (sukha)

Calming feelings

Contemplation of the Mind (Citta)

Observing the mind

Gladdening, concentrating, and liberating the mind

Contemplation of Mental Objects (Dhammā)

Observing impermanence, fading away, cessation

Letting go

Purpose:

To develop samatha (calm concentration)

To prepare the mind for vipassanā (insight)

To directly observe the impermanent, unsatisfactory, and non-self nature of experience

Importance:

Ānāpānasati is considered a complete meditation system by itself. The Buddha said that practicing it diligently could lead to enlightenment.

© 2001 Tuan Tran

Aspect	U Ba Khin	S.N. Goenka
Core Method	Sensation-based Vipassanā	Same
Course Length	Flexible, shorter retreats possible	Standardized 10-day retreats
Teaching Style	In-person, responsive	Pre-recorded, consistent
Samādhi/Jhāna Emphasis	Acknowledged	Minimal focus
Cosmology/Abhidhamma	Occasionally referenced	Avoided for universal appeal
Audience	Select students, mostly Burmese	Open to all laypeople globally

Term	Type	Meaning	Role in Meditation
Jhāna	Meditative Absorption	Deep concentration states	Samatha (calm) meditation
Bhanga	Insight Stage (ñāṇa)	Dissolution of mental and physical phenomena	Vipassanā (insight) meditation

Stage	Name	Description
1.	Nāma-Rūpa Pariccheda Ñāṇa	Discerning mind & matter
2.	Causal Relationship Ñāṇa	Seeing causes & effects
3.	Comprehension Ñāṇa	General insight into impermanence
4.	Arising & Passing Ñāṇa (Udayabbaya)	Seeing things arise & fade
5.	Dissolution Ñāṇa (Bhanga Ñāṇa) ✅	Perceiving rapid dissolution of all phenomena — "bhanga"

Jhāna	Bhanga Ñāṇa
Calm, unified state	Insight into impermanence
Developed in Samatha	Arises in Vipassanā
Feels stable	Feels disintegrating
Path to mental purity	Path to wisdom (paññā)

Stage	Name	Description
...	...	...
5	Bhanga Ñāṇa	Knowledge of dissolution — all phenomena are seen to rapidly arise and vanish. This is often a dramatic shift in perception.
6–11	Various deeper insights (fear, disgust, desire for release, etc.)
12–13	Equanimity towards formations (saṅkhārupekkhā) and conformity knowledge
14	Path knowledge (magga ñāṇa) — this is the moment of becoming a sotāpanna. ✅
15	Fruition knowledge (phala ñāṇa)
16	Review knowledge

Question	Answer
Is bhanga ñāṇa required for sotāpanna?	✅ Yes, in traditional Theravāda vipassanā
Is jhāna required?	❌ Not strictly — strong momentary concentration may suffice
What happens at bhanga?	Phenomena are perceived as disintegrating instantly — deep insight into impermanence

Stage	Pali Name	English Name	Description
6	Bhaya Ñāṇa	Knowledge of Fear	Fear arises as you see nothing is stable.
7	Ādīnava Ñāṇa	Knowledge of Danger	You see all formations as dangerous traps.
8	Nibbidā Ñāṇa	Knowledge of Disgust	Disenchantment toward all phenomena.
9	Muñcitukamyatā Ñāṇa	Desire for Deliverance	Strong urge to be free from samsāra.
10	Paṭisaṅkhā Ñāṇa	Knowledge of Reconsideration	Reviewing practice and approach.
11	Saṅkhārupekkhā Ñāṇa	Equanimity toward Formations	Profound balance and equanimity.
12	Anuloma Ñāṇa	Knowledge of Adaptation (Conformity)	Mind aligns with the truth — this is the immediate precursor to enlightenment.
13	Gotrabhū Ñāṇa	Knowledge of Lineage Change	The mind "shifts" from worldling to noble.
14	Magga Ñāṇa ✅	Path Knowledge	Entry into sotāpanna. Fetters are cut here.
15	Phala Ñāṇa	Fruition Knowledge	Immediate result of enlightenment (peaceful experience).
16	Paccavekkhaṇa Ñāṇa	Reviewing Knowledge	Review of what has been attained.

Aspect	Anālayo’s View
Personal Experience	Practiced Goenka method for ~10 years; found it effective but not universally required. Reddit+5wiseattention.org+5Reddit+5
Textual Accuracy	His research suggests Goenka methodology is not fully aligned with the early suttas. Reddit Reddit
Methodological Scope	Advocates a wider range of practices (Satipaṭṭhāna, breath, brahmavihāra, maranasati). Reddit Reddit
Technique Critique	Finds the rigid body scan approach overly narrow; others elements of mindfulness overlooked. Buddhaland Forum Reddit

On Meditation – and Mindfulness Practices

On Meditation

1. The Four Noble Truths

2. The Noble Eightfold Path

3. Anicca, Dukkha, Anattā

In Simple Terms:

🔹 1. The Four Noble Truths (Cattāri Ariya-saccāni)

🔹 2. The Noble Eightfold Path (Ariya Aṭṭhaṅgika Magga)

🔹 3. Three Characteristics of Existence (Tilakkhaṇa)

🔹 4. Dependent Origination (Paṭicca Samuppāda)

🧘 Essence in Practice:

🟡 1. Ajahn Chah (Thai Forest Tradition)

Focus:

Key Teachings:

🟢 2. Mahāsi Sayādaw (Burmese Vipassanā System)

Focus:

Key Teachings:

🔵 3. S.N. Goenka (Vipassanā as taught by U Ba Khin)

Focus:

Key Teachings:

🌟 Common Ground

🔶 What Goenka Preserved from U Ba Khin:

🟡 What Goenka Changed or Adapted:

1. Course Structure: 10-Day Format

2. Guided Instructions via Audio & Video

3. Removal of Esoteric or Theistic Language

4. Limited Use of Samatha/Jhāna

5. Mass Outreach and Globalization

🧘 Summary:

As a Student:

As a Teacher:

✅ Why the Video/Audio Format Does Not Necessarily Hinder Progress

⚠️ Potential Drawbacks or Limitations

Final Thought:

🧘‍♂️ Why It Might Feel Like a "Fast-Food" Spiritual Model

🍲 But Not Everyone Needs a Gourmet Meal

🧭 For the Serious Seeker

Final Thought

🌊 Your Experience of Bhanga Was Real — and Rare

🌀 The Pain of Not Being Met Where You Were

🧠 Misinterpretation of "Do Not Crave Sensation"

💡 Where Do You Go From Here?

❤️ Final Thought

Short Answer:

🧘‍♂️ Jhāna (Pali; Sanskrit: Dhyāna)

🧘‍♂️ Bhanga Ñāṇa (Pali) – the “Knowledge of Dissolution”

🔁 So, Are They Equivalent?

🌊 What Is a Sotāpanna?

🔄 Where Does Bhanga Ñāṇa Fit?

🧘 Do You Need Jhāna to Reach Bhanga or Sotāpanna?

✅ Summary

✅ The stage that marks actual entry into sotāpanna is:

🔹 Stage 14 – Magga Ñāṇa (Path Knowledge)

🧘 Insight Knowledge Stages (Vipassanā Ñāṇas) — Quick Timeline After Bhanga

🔥 What Happens at Magga Ñāṇa?

🧘 Can You Reach Magga Ñāṇa Without Realizing It?

1. U Ba Khin’s Primary Concern: Purity of the Technique

2. He Handpicked Goenka to Teach in India

3. U Ba Khin Embraced Modernity

4. Goenka Used Recordings to Preserve Teacher’s Voice

Summary:

1. Uniformity, Not Self-Importance

2. Removing Teacher Ego

3. Goenka Didn't Profit or Promote Himself

4. Delegation With Care

5. The Real Ego Test Is in the Practice

In Summary:

1. Goenka’s Belief in His Lineage’s Integrity

2. Historical Fragmentation of the Dhamma

3. Responsibility, Not Superiority

4. Others Teach Dhamma, Too

Summary:

1. The Teacher is Dhamma, Not a Person

2. Avoiding Spiritual Hierarchies and Dependency

3. The Technique Itself is the Support

4. Minimal Support Still Exists, But Quietly

5. Trade-Offs Acknowledged

In Summary:

Let’s break this down:

✅ What Ajahn Mun offered:

On Meditation –
and Mindfulness Practices