The Correct Method of Observational Practice

Journal of Four Foundations of Mindfulness Practice: Currently, entering shallow concentration is relatively quick. While sitting, I raise an "awareness" and follow the breath, inwardly illuminating, illuminating... Before long, suddenly, the mind seems to enter the stream (srota-āpatti), instantly becoming pure, the brain also clear and bright.

There is no need to deliberately suppress distracting thoughts. The physical body, sensations, and distracting thoughts are all illusory manifestations of arising and ceasing, empty by nature. They are not bindings; simply illuminate them without trying to counteract them, and they will empty themselves. As the Heart Sutra says: "When the Bodhisattva Avalokiteśvara was coursing in the deep Prajñāpāramitā, he illuminated the Five Aggregates (skandhas) and saw that they were all empty, and he crossed beyond all suffering and misfortune. Śāriputra, form is not other than emptiness, emptiness is not other than form; form is precisely emptiness, emptiness is precisely form. So too are sensation, perception, mental formations, and consciousness." In the past, I only knew how to recite it without applying it. Now during training, applying it, I seem to have gained some insight. The Five Aggregates are not obstacles; there's no need to oppose them. Just remember they are illusory manifestations of arising and ceasing. Simply illuminate them, let them be. After illuminating for a long time, the Five Aggregates will empty themselves; the physical body and distracting thoughts will automatically become empty. This is what I have come to understand so far.

Sitting cross-legged is merely a form. I have also tried sitting on a chair or lying on a bed, raising an "awareness," inwardly illuminating, proceeding this way, and I could also enter relatively shallow concentration. When sitting in meditation, full lotus, half lotus, or easy pose are all acceptable. The key is the method of applying the mind; if the method is correct, one can access it.

Comment: When the mind is not calm, the internal objects of focus are many. Yet we have an aim: observing the breath is the primary object, one could say the sole task. Grasping the main thing, the essential matter, is how to complete the task with quality and quantity. Do not chase after thoughts and ideas outside the breath; those are unimportant. Thoughts come and go, never staying; even if you try to hold them, they cannot be held. Just do the proper work without distraction.

When the mind focuses solely on the breath, it is like a light shining only on the breath. All surrounding bodily sensations and distracting thoughts are no longer in the mind; they disappear, become empty. And upon the breath, one will discover phenomena not previously noticed, that is, the truth or reality. As for what specific truth or reality, each person experiences it for themselves in their practice; what each discovers may differ somewhat, but the ultimate result converges to the same point: realizing the emptiness of the Five Aggregates and the absence of self (anātman).

The practice of observation (vipassanā) is not dependent on specific postures; one should practice observation while walking, standing, sitting, and lying down. Combining stillness and activity complements each other. However, sitting cross-legged has its benefits: it promotes smoother flow of vital energy (qi and blood), better harmonizes the physical body, quiets the mind, and concentrates thoughts. Afterwards, coordinating with bodily movement and walking activities allows the vital energy and blood circulation to be fully regulated, circulating pervasively, which is more beneficial for the body, and the mind becomes clearer.