Sunlun Buddhist Vipassana Meditation FAQ

Chinese / 中文

Under the guidance of the Venerable Sunlun Sayadaw AShin Vinaya, the Abbot of the Kaba-Aye Sunlun Monastery, Yangon(Rangoon), Myanmar(Burma), (Sunlun) Dr. Thynn Thynn answers Questions on the Sunlun way of Buddhist Vipassana Meditation.

Q. 1

Sunlun suggests strong breathing – in order to get a better idea of what is meant by strong breathing, how many breaths a minute on average is suggested ?

A. 1

Initially, for a beginner, you may breathe quickly and strongly, around 50 to 70 times per minute, trying to be mindful of the touch of air around the nostril at each and every breath. Later, when you have mastered the rhythm, it is quite common for a Sunlun yogi to breath around 100 to 200 breaths a minute.

By breathing faster and with mindful effort, there is much less chance of your mind to wander off in your thoughts, or to doze off. The most important thing is to put in effort to be truly mindful of the touch of breath, which is building up pure concentration. Only after you have built up a strong concentration of mind you will be able to handle the strong sensation that will come in the later period.

Q. 2

After some time, the breathing is to be stopped and the most prominent sensation focused on with bated breath – how does one proceeds afterwards – with new bated breaths and continued focus on the sensation and then for how long ?

A. 2

When the breathing is stopped, you hold your breath for a few seconds, about 5 –7 seconds, and shift your focus from the touch of breath to the most prominent sensation in your body. The aim of holding your breath for a while is to enhance your mind with more support and strength in concentration.

Then you proceed being mindful of that sensation, that is, observing the sensation without any thoughts whatsoever or any reaction in connection to the sensation. For a while, you would be able to follow it very calmly. But some time later, when the sensation intensifies, you may not be able to stay put. Physically, you may want to move, change position, become restless; mentally, thoughts come in, you would come to react with frustration, irritation, doubts, etc.

So, you need to fortify your mind with new bated breaths while trying not to move at all, both physically and mentally and continue focussing on the most prominent sensation until the sensation is consumed, shed, extinguished completely, it snaps, comes to an end, tapers off gradually - whatever way the sensation takes it course, you follow it with intense mindfulness until there is no more.

That is a full cycle of a sensation and if you had done the full cycle you would definitely come to know the factor of impermanence in a very deep level. That no matter how colossal the sensation is there is always an end to it. That nothing is permanent, either good or bad or neutral.

Q. 3

In the rapid deep breathing phase is it acceptable to breath with an open mouth ? Of course, this would be while paying attention to the touch of the breath.

When I breath with an open mouth, my mouth can get dry, or saliva can drip from my mouth or there can be a sensation of saliva collecting in my throat. Can I stop the rapid deep breathing to wet my mouth, dry off the saliva or clear my throat ?

A. 3

It is advisable to breath with your mouth closed for the obvious reasons that you had already encountered – your mouth getting dry, saliva may drip from your mouth or get collected in your throat. And if you stop the rapid mindful breathing for whatever reason, you will be disrupting the process of getting your mind concentrated.

Q. 4

I prefer breathing with an open mouth because it brings me more quickly to a relaxed state. Does the shape of my open mouth matter ? I’m aware of an open mouthed smile shape and a fish mouth shape.

A. 4

The objective of the Sunlun Vipassana Meditation is not to get to a relaxed state but to get pure concentration of your mind ( by mindful breathing ) and then using that concentrated mind to achieve Insight by being mindful of the bodily sensation. With your mouth closed and your mind being mindful of only the touch of breath, the shape of your mouth will be irrelevant. In any case, you shouldn’t be having any thoughts whatsoever.

Q. 5

When focusing on sensation, am I supposed to shift focus from sensation to sensation as each sensation calls to me, or do I stay focused on one sensation; and if I need to stay focused on one sensation then when do I shift focus?

A. 5

Ideally, you are supposed to stay focused on one sensation and not shift from sensation to sensation. But there will be times when a sensation from some other area of your body become much stronger than the one you are focusing upon, so strong that your mind spontaneously shifted to it. It is like having an ant and a cow in front of you; your attention will automatically focus on the more obvious object, the cow.

But sometimes there will be many vigorous sensations all over the body and you might be at a loss on how to be mindful of all these. While staying perfectly still in both body and mind, beef up your physical and mental strength with a bated breath all the while being astutely mindful of a sensation and drawing all the other sensations into it. Eventually, you will find that all the sensations become fused into one with no notion of me or mine, that is no sense or illusion of “I”.

Q. 6

About the Meditation Retreat, what are the dates ? What is the cost ? About how many people are expected?

A. 6

The Annual Meditation Retreat is in Yangon, Myanmar held around every November at the Kaba-Aye Sunlun Monastery. For this year 2004, it will start on 12 Nov. Some people stay for one week, some for two, and a few others stay for about a month. Most people are from Hong Kong where there is a fully established Sunlun Vipassana Meditation Association. Generally there are about 30 to 40 people.

There is no fees to stay for Retreat at the monastery where the 91 year old Teacher, the Venerable Sayadaw AShin Vinaya is the Abbot. Generally, people who come for Retreat offer around US$ 100 a week but it is not a must. Two meals are offered, breakfast and vegetarian lunch. There are three meditation sessions, each lasting one and a half hours.

The address is :	Kaba-Aye Sunlun Meditation Monastery
	7 Mile, Pyay Road, U Lun Maung Street
	Mayangone Township, Yangon
	Myanmar
Contact Person :	Venerable Sayadaw U Wara ( Assistant Abbot )
Contact Phone no :	95-1 – 660 860
Email address :	slmc-ka@mail.net.mm

Q. 7

I would say that my main challenge is that I don’t meditate consistently. Do you have any suggestions other than making a decision to meditate, perhaps at a specific time, every day and willpower?

A. 7

To meditate consistently, once a day, you have to have a strong will power and determination. You have to form a habit, just like brushing your teeth and washing your face every morning. Once you form a habit, it will be like taking a bath every day, you will feel something is amiss if you don’t meditate on a certain day. You take a bath to clean yourself physically. People surely take great care of their physical hygiene. But what about mental hygiene ? You mind do get polluted with elements of greed, hatred and ignorance all day long. It does get hazy with all kinds of negative emotions. It will be like taking a spiritual bath, cleaning and clearing your mind with daily meditation.

This is how our Teacher, the Venerable Sayadaw AShin Vinaya, says to form the habit for daily meditation: “For a start, you make a pledge to yourself that you will meditate once a day every day for a week. When that ended, you start another week making another pledge “. This can go on for several weeks until you no longer need to make a pledge. It will certainly help to boost your will power and determination.

Regarding a specific time, it could be any time that suits your convenience. Some people prefer early morning when they feel freshest, but some have to rush for work so they meditate at night.

(An EXTRACT from “Chapter 6 Sunlun Sayadaw” of "The Living Buddhist Masters" or its new name "The Living Dharma" with Publicaton and Translation approval from the author Jack Kornfield)

Q. 8

Why is it that when we start the deep breathing, for the first few minutes we feel very tired; then when we breathe longer we no longer feel tired?

A. 8

We feel tired when our breathing is not balanced; usually the out-breath tends to be stronger than the in-breath. Inhalation should be increased. Once we establish proper breathing balance, once our breathing becomes rhythmic, we no longer feel tired and in fact we can go on breathing for a long time.

Q. 9

Why do we stop our breathing with an in-breath?

A. 9

So that we can gather our energies together to grapple with the sensations. If we stop on an out-breath we are likely to be relaxed, which is not good for mindfulness.

Q. 10

When we sit in certain positions, we feel strong sensations such as cramps. Do we sit on until the sensations subside, and how long do such sensations last?

A. 10

Yes, we should let all sensations subside. The length of time depends on individuals. Some take only a short time; others may take hours. Any sensation that arises is natural and we should not be afraid but should be mindful and patient. We should sit and not move, and should keep our mindfulness on the sensations until they disappear completely.

Q. 11

Sometimes after the most pronounced sensation has worn off, there is left some numbness, say in the foot. Should we continue till this too has gone?

A. 11

Yes, you should continue until all sensations have gone. You may have to sit a long time for all the sensations to go, but this is necessary. Of course, if you are able to establish rigorous and intense mindfulness it does not take so much time. Intentness is important.

Q. 12

But if we do not have the time to sit so long, can we stop before the numbness disappears entirely?

A. 12

You can, though it is not good; your body may feel heavy and your mind not fully purified. If you do not have enough time, you need not breathe for too long to start with. Your sensations may not then be too pronounced, and you may not have to sit for very long for all sensations to disappear. But then you are not really doing what you should and there may arise feelings of dissatisfaction with the practice or with yourself.

Q. 13

I have found that I can make my sensations go by simply stretching my legs for example. Why do I then have to sit till they disappear?

A. 13

The essence of meditation is to grapple with sensations to overcome them. We can of course make the sensations disappear by simply moving our legs, our arms, or our body, but in this way we are not grappling with our sensations. We are trying to escape from them and in doing so we come up against new sensations. We have to know that we cannot escape from any sensation, that what we cannot escape from is the suffering inherent in our body, and that the only way is to face up to it and win through to insight, to liberation.

Q. 14

What is meant by mindfulness? Is it, for example, meditation on the cause of the sensation that arises in us?

A. 14

Certainly not. Mindfulness is alert awareness and holding rigorously on to this awareness without any conceptual notion, without any thought whatever.

Q. 15

What is the difference between Samatha meditation and Vipassana meditation?

A. 15

Samatha meditation is concentration on objects, ideas, and images. Vipassana meditation uses the power of concentration primarily on sensations within the body. Samatha makes the mind powerful, while Vipassana purifies the mind to enable it to gain insight. A person who succeeds with pure concentration will for example be very persuasive in arguments, and everybody will be influenced by him; but usually reaction will come later. With Vipassana it is different; a person who succeeds in Vipassana is so clearly full of insight and knowledge that he will be listened to without any doubt appearing either then or later.

Q. 16

Is it possible for a person practicing Vipassana to go into Samatha?

A. 16

Samatha uses concentration as its main support, while Vipassana uses the two legs of concentration and sensation. One who practices concentration can do so without Vipassana, but one who practices Vipassana uses concentration to some extent, to obtain the instant-to-instant concentration, and trains this concentration on sensation. As long as you keep on this path you will not go into pure concentration. But if you lean entirely on the leg of concentration you can go into the path of Samatha. You may see colors, images, etc., and you may become distracted. The trouble is that those who go into Samatha may feel that they are achieving something, whereas in fact their experiences tend to become obstacles in the path of true liberation. It is difficult for a person who is well developed in Samatha to advance in Vipassana. The only way to help such a person is to teach him to lean on the leg of mindfulness （of sensation）as well.

Q. 17

What should we do if the sensations are too intense to bear?

A. 17

Patience, perseverance – these are the qualities required to stand up to sensations however intense they may be, and to overcome them. Be mindful, and sensation will disappear, even the most intense sensations. The more intense the sensation which has been overcome, the clearer will be the resultant mind.

Q. 18

If firm attention is maintained on bodily sensations, that is, if we can be aware of the sensations without the mind intervening, how are we to be benefited in our mind?

A. 18

It is not a question of the intervention of the mind, it is a matter of a way of functioning of the mind. The mind should continue to function through the operation of awareness. Its thinking function should not interfere; there should be no thinking of thoughts about the sensation. If we are mindful of whatever sensation, when the sensation subsides the mind becomes cleansed and firm; whence arises loving-kindness and calm. Besides, sensations are not only bodily sensations; there are mental sensations as well, but these are better left to a later stage.

Q. 19

How can we be mindful in our everyday life?

A. 19

When we walk our feet touch the ground; be mindful of this touch. When we hold an object, there is the touch on the hand; when we see an object, there is the touch on the eyes; when we hear a sound, there is the touch on the ears; when we smell an odor, there is the touch on the nostrils; when we eat, there is the touch on the tip of the tongue. We can be mindful in these and in many other ways. But it is best to be mindful of touch on any part of the body. This is easier to grasp and hold.

Q. 20

What are the benefits of this form of meditation?

A. 20

The benefits of this form of meditation are the purification of oneself, the overcoming of sorrow and misery, the destruction of pain and grief, reaching the right path, and the attainment of nirvana. By purification is meant the cleansing of the mind and the strengthening of the moral sense. The mind is quieted through the removal of the five hindrances namely, sloth and torpor, sensual lust, ill will, agitation, and distraction and doubting. The mind is purified – at least for a period – of greed, hatred, and ignorance. The moral sense is strengthened not through the acceptance of the social sanctions but through a greater awareness of what happens when one is immoral.

Sorrow, misery, pain, and grief take two forms, physical and mental. Physical misery and pain arise when the body is ill or not functioning properly. Sorrow and grief arise when the mind is disturbed. This form of meditation helps the body to function properly. (I shall here only mention that there are many cases of cure of physical.