第1章
The Transformative Power of Present Awareness
What if the key to true happiness wasn't found in changing your circumstances, but in transforming how you experience them? In "Mindfulness in Plain English," Bhante Gunaratana offers precisely this revolutionary perspective. This isn't just another self-help manual-it's a practical guide to an ancient technique that has transformed millions of lives across 2,500 years. The book has achieved cult status among meditation practitioners worldwide, with over 100,000 copies sold and translations in more than 20 languages. Even tech titans like Jack Dorsey and Marc Benioff have cited its influence on their leadership approaches. Beyond its popularity, the book represents something profound: a bridge between ancient Buddhist wisdom and our modern need for genuine peace amid chaos. Written by a monk with over 70 years of practice, this guide strips away mysticism to reveal meditation's practical essence-a skill anyone can learn, regardless of background or belief.
第2章
Why Bother With Meditation?
Meditation demands time, energy, and discipline-qualities we often prefer to conserve. So why invest in this practice when Netflix offers instant gratification? Because we all inherit an inescapable dissatisfaction with life that no external solution can permanently resolve.
Most of us live precariously, maintaining appearances while hiding our inner desperation. We sense there must be a better way to experience life, occasionally glimpsing it through achievements or love, but these moments inevitably fade. We feel disconnected from life's richness, trapped on an emotional roller coaster of fleeting pleasures and persistent anxieties.
This universal condition manifests as chronic tension, emotional numbness, and compassion deficiency. We build entire cultures around avoiding this reality through status-seeking and endless distractions. We fall into the "if only" syndrome-believing happiness lies in the next acquisition, relationship, or achievement.
The root problem isn't life itself but our mental response to its perpetual change. We categorize experiences as good (which we grasp at), bad (which we reject), or neutral (which we ignore), creating a treadmill race to nowhere. This system fails because pleasure is inherently fleeting, pain unavoidable, and we miss 90% of our experience through inattention.
The Buddha called this pervasive dissatisfaction dukkha. Even in seemingly fulfilling moments lies the tension of impermanence. Yet there exists another perspective-a learnable skill of perceiving without grasping or rejecting, beyond good and bad. Through meditation, we learn to control our minds rather than being controlled by desires, finding true peace instead of the impossible dream of controlling everything.
Meditation purifies the mind, cleansing it of psychic irritants like greed, hatred, and jealousy. It transforms us from within, like a stone placed in a forge rather than merely polished by a stream. As understanding deepens, compassion naturally grows. You forgive others because you've understood yourself, having seen your own humanity and failings.
Like cultivating new land, meditation involves clearing mental irritants, fertilizing with energy and discipline, and harvesting faith, morality, mindfulness and wisdom. It sharpens concentration and thinking power while revealing subconscious motives. Through meditation, you gradually come to know things as they really are, without prejudice or illusion, transforming your character through deep awareness of your thoughts, words and deeds.
第3章
Dispelling Meditation Myths
Meditation is frequently misunderstood, surrounded by misconceptions that can derail your practice before it begins. Vipassana meditation isn't about contemplating your navel, chanting secret syllables, or battling inner demons. You don't need colored belts, a shaved head, or to abandon your possessions for a monastery. Unless your life is completely chaotic, you can likely begin making progress immediately.
While many meditation systems exist, Vipassana specifically teaches you to observe your mind's functioning with calm detachment to gain insight into your behavior. The goal is awareness so concentrated and finely tuned that you can perceive reality's inner workings directly.
Contrary to popular belief, meditation isn't just a relaxation technique. While relaxation is indeed a component, Vipassana aims much higher. Many systems focus solely on concentration to achieve jhana-a state of blissful tranquility beyond normal consciousness. But for Vipassana, concentration and relaxation are merely tools. The true goal is insight-a profound practice aimed at purifying your everyday life.
Meditation isn't entering a trance or becoming emotionally numb. Rather than blacking out your mind, you'll become increasingly attuned to emotional changes, knowing yourself with greater clarity. Though certain states may appear trancelike to observers, they're actually the opposite of hypnotic trance. In hypnosis, you're susceptible to another's control; in deep concentration, you remain fully in control.
Though meditation deals with levels of consciousness deeper than conceptual thought, this doesn't mean it cannot be understood. It simply must be understood through direct experience, like walking. You know how to walk without being able to describe the exact sequence of nerve and muscle contractions. Similarly, meditation isn't a mindless formula with predictable results but an investigation-an adventure every time.
The purpose of meditation isn't developing psychic powers but cultivating awareness. While some beginners may experience intuitive understanding or past-life memories, these phenomena aren't the goal and can become dangerous ego traps. Only after reaching very deep states-typically after decades of practice-might a meditator safely develop such abilities for serving others.
Meditation isn't dangerous when practiced correctly. While it may unearth suppressed material from your past, the awareness it develops actually serves as a safeguard. When practiced properly, meditation is a gentle, gradual process that unfolds naturally without forcing anything.
Finally, meditation isn't just for saints or ascetics. Most experienced meditators are people of enormous energy who live with amazing vigor. Holy figures don't meditate because they're holy; they're holy because they meditate. Morality requires mental control as a prerequisite-you can't follow ethical precepts without self-control. Buddhist meditation integrates morality, concentration, and wisdom, which grow together organically through practice.
第4章
The Essence of Mindfulness Practice
Meditation practices vary enormously across cultures, but Vipassana-the oldest Buddhist practice-offers something uniquely valuable. While many traditions emphasize concentration alone, Vipassana adds a crucial element: awareness. Where Zen might use direct immersion through sheer will or koans that trick the mind out of conscious thought, and Tantric Buddhism seeks awareness by destroying the ego through visualization, Vipassana cultivates mindfulness directly and gradually.
This gentle but thorough system trains attention to examine one's moment-to-moment existence. It teaches us to notice the flow of experience and perceive the fundamental truths of impermanence, unsatisfactoriness, and selflessness-realities we typically miss due to inattention.
The right attitude is essential in this practice. Be gentle with yourself-accept who you are completely as the starting point for growth. Investigate everything through direct experience rather than taking statements on faith. View problems as challenges and opportunities rather than obstacles to avoid. Don't overthink-in meditation, wordless bare attention purifies the mind naturally without needing discursive thinking.
Most importantly, don't dwell on contrasts between yourself and others, as this leads to egotism, envy, pride, and separation. Instead, focus on universal factors that connect you with all beings. The skilled meditator trains to notice similarities rather than differences, cultivating feelings of kinship instead of estrangement.
Although many meditation subjects exist, focusing undivided attention on breathing is strongly recommended to develop basic concentration. This isn't about achieving deep absorption but cultivating mindfulness to see things as they truly are-with wisdom, free from prejudices arising from greed, hatred and delusion.
When watching bodily sensations, isolate feelings from mental formations and observe them mindfully. Similarly, observe emotions exactly as they are without judgment. The goal is gaining insight into impermanence by seeing mind and body as both separate and interconnected. Mindfulness becomes our "emergency kit" for daily life, helping us face unpredictable situations with complete honesty about ourselves.
第5章
Setting Up Your Practice
Meditation requires establishing a formal practice schedule-a dedicated time when we do nothing but vipassana meditation. Just as we needed structured practice to learn walking as babies, meditation demands specific periods devoted exclusively to developing mindfulness.
Our minds contain accumulated mental habits contrary to uninterrupted mindfulness, like cups of muddy water that need time to settle. During meditation, though we appear outwardly inactive, internally we're allowing mental clarity to emerge naturally. Any forceful attempt to clear the mind is counterproductive and becomes repression. The only effort required is gentle, patient mindfulness that allows mental turbulence to settle by itself.
When beginning practice, sit as long as you can without overdoing it. Most beginners start with 20-30 minutes while adjusting to the unfamiliar posture and mental skills. Gradually extend your sessions, aiming for comfortable hour-long sits after about a year. Remember, vipassana isn't asceticism-we cultivate mindfulness, not pain. Don't force yourself to endure excruciating discomfort to prove something. Determine what's comfortable for you now, then sit five minutes longer than that.
Be consistent even when you can't manage your full time-even ten minutes is beneficial. Decide on session length beforehand and stick with it without clock-watching. Self-discipline in meditation isn't about force but seeing through your impulses. Watch restlessness, anxiety and pain arise without involvement, and they'll simply pass away. That's patience-the true meaning of self-discipline.
The most essential posture element is sitting with your spine straight-vertebrae stacked like coins with your head aligned, all held without stiffness or tension. Your spine should be like a young tree growing from soft ground, with the rest of your body hanging loosely from it. This upright posture promotes mental alertness, while slouching invites drowsiness.
When sitting on the floor, use a firm cushion at least three inches thick when compressed. Your legs can be arranged in several ways: Native American style (each foot tucked under the opposite knee), Burmese style (legs parallel on the floor), half lotus (one foot on opposite calf), or full lotus (each foot on opposite thigh). In all positions, cup your hands on your lap with palms upward. Keep your neck and shoulders relaxed, diaphragm expanded, and chin up.
If floor sitting isn't feasible, use a chair with a level seat, straight back, and no arms. Sit without leaning against the backrest, feet flat on the floor. Remember your objective is complete physical stillness with alertness-a settled body creates a settled mind, while physical alertness promotes mental clarity.
第6章
Navigating Meditation Challenges
Every meditator faces challenges, but the right attitude transforms difficulties into valuable learning opportunities. These challenges aren't obstacles to avoid but material to work with. Life contains both pleasure and pain, and meditation reflects this reality.
The key is seeing difficulties as opportunities for growth rather than barriers. Your ability to handle issues in meditation transfers to everyday life challenges. Avoiding unpleasantness during meditation only reinforces harmful habits. True kindness to yourself means confronting unpleasantness when it arises.
Pain is inevitable during meditation. The approach is two-fold: first try to alleviate it through physical adjustments (loosening clothing, correcting posture), then use the remaining pain as an object of meditation. Don't fight the pain-observe it mindfully, relaxing physical tension around it and the mental resistance to it. By dissolving the barrier between "me" and "the pain," you merge with the sensation and suffering diminishes.
Drowsiness commonly occurs as you become calm and relaxed. Combat this by applying mindfulness to the drowsy state itself-examine its characteristics and bodily sensations. This inquisitive awareness counteracts sleepiness. If physical causes are suspected (heavy meal, exhaustion), address those first. Stay awake by taking deep breaths and holding them as long as possible, then exhaling slowly until alertness returns.
When your mind won't rest, just observe its activity mindfully without frustration-the mental chatter itself becomes another object of awareness. Boredom is inevitable when sitting still observing your breath. If breath seems boring, you've ceased observing with genuine attention. Mindfulness sees each moment with fresh eyes, like a child filled with wonder.
Fear can arise during meditation from various sources: repressed memories surfacing, fear of the unknown as you approach ultimate truth, or self-generated fear from unskillful concentration. Whatever the source, mindfulness is the cure. Observe fear exactly as it is without clinging. Watch how it affects your body and emotions. Don't fight it or repress it-step aside and let it flow past.
Restlessness often masks deeper unconscious issues. Rather than confronting unpleasant thoughts, we bury them, creating an uneasy energy that manifests as agitation. When this arises, simply observe it without letting it control you. Don't run away or struggle against it-just watch closely. Eventually, the repressed material will surface, revealing what's truly bothering you.
Advanced meditators possess something valuable-a genuine sense of humor that allows them to laugh at their own failures. Beginners, however, often approach meditation too seriously, tensing and straining with inflated expectations. This tension is meditation's antithesis. When you try too hard, your practice becomes mechanical, defeating mindfulness before it begins. The solution is simple: drop your expectations and straining. Meditate with balanced effort, enjoying the process without loading yourself with struggles.
第7章
The Art of Working with Distractions
Every meditator encounters distractions, and strategies are needed to address them. Concentration and mindfulness complement each other, and when either weakens, the other suffers. Bad meditation days typically feature poor concentration, with your mind constantly wandering.
When a distraction pulls you from the breath, break its hold completely by gauging how long you were distracted. This isn't precise calculation-just a rough estimate in minutes. The purpose is to pull out of the distraction by briefly making it an object of inspection, then returning to the breath. Don't get fixated on the time estimate-once free of the distraction, drop it completely.
When your mind is agitated, a few quick deep breaths can reestablish mindfulness. Pull air in strongly and release it the same way, intensifying sensations in the nostrils to create an easier focus point. Apply willpower to your attention-concentration can be forced into growth, helping your attention settle back on the breath.
Counting breaths is a traditional technique for reestablishing mindfulness and strengthening concentration. Count during inhalation and exhalation, count rapidly up to ten with each breath, count in succession up to ten, count after completing each breath, or count both inhalation and exhalation as one. Once concentration is established, abandon counting.
Some obsessional thoughts resist dismissal. Buddhist psychology classifies thoughts as "skillful" or "unskillful" rather than "good" or "bad." Unskillful thoughts connect with greed, hatred, or delusion and easily become obsessions. Skillful thoughts relate to generosity, compassion, and wisdom, and can serve as antidotes. While these skillful thoughts won't themselves produce liberation, they can temporarily cancel negative patterns, allowing mindfulness to work unhindered.
Remember that distractions during meditation are not obstacles but opportunities to practice mindfulness. When your mind wanders, simply observe the distraction mindfully. Make it a temporary object of meditation by noting what it is, how strong it is, and how long it lasts-all without using words. This process helps you disengage from the distraction, breaking its hold and allowing mindfulness to regain control.
Don't condemn yourself for being distracted; just observe the self-condemnation as another distraction and return to breathing. The key is patience and non-resistance. Fighting with distracting thoughts only strengthens them, while observing them with detachment causes them to weaken and eventually fade away. Remember that the purpose of meditation isn't perfect concentration on the breath, but achieving uninterrupted mindfulness-which alone produces enlightenment.
第8章
Understanding True Mindfulness
Mindfulness transcends words and symbols. It's presymbolic, not bound by logic, yet can be experienced directly. Words describing it are merely pointers to the actual experience, which lies beyond verbal description.
Mindfulness functions as mirror-thought, reflecting only what's presently happening without bias. It's nonjudgmental observation-seeing without criticism or condemnation. To observe our mental states, we must accept their occurrence, especially unpleasant ones. Mindfulness maintains impartial watchfulness, treating all experiences equally without clinging to pleasant states or avoiding unpleasant ones.
It's nonconceptual awareness that observes without analysis, comparison or categorization. It remains perpetually in the present moment, observing phenomena without reference to self-concepts like "me" or "mine." Mindfulness watches the constant flow of experience, seeing how things arise and pass away, how they affect us and others. Though objective, it's not cold-rather an alert participation in the living process.
Mindfulness performs three essential functions: it reminds us what we should be doing, sees things as they really are, and perceives the true nature of all phenomena. As a reminder, it notices when attention has wandered and brings focus back to the meditation object without internal dialogue. With persistent practice, this becomes a mental habit extending beyond formal meditation.
Mindfulness sees reality without distortion, adding or subtracting nothing from perception. Most profoundly, mindfulness alone can directly perceive Buddhism's three prime characteristics of existence: impermanence (anicca), unsatisfactoriness (dukkha), and selflessness (anatta). Like an electron microscope, it operates at such a fine level that it can directly observe these realities rather than merely thinking about them.
Vipassana meditation requires balancing two distinct mental qualities: mindfulness and concentration. These partners must work in tandem, with neither overpowering the other. Concentration is one-pointedness of mind-a forced activity developed through willpower that holds attention steady on one object. Mindfulness, by contrast, is a delicate, sensitive function that notices things and picks the objects of attention.
While concentration provides focused power like a lens focusing sunlight to create fire, mindfulness selects what the lens focuses on and examines what appears. The two qualities balance and support each other naturally. When starting practice, emphasize concentration until the "monkey mind" calms down, then shift to emphasizing mindfulness. Overall, mindfulness should be your primary focus since it has the unique ability to be aware of itself and provide perspective on your practice.
第9章
Living Mindfully Beyond the Cushion
Meditation isn't just a special posture or set of mental exercises-it's the cultivation and application of mindfulness to every aspect of life. Like musicians practicing scales or baseball players taking batting practice, seated meditation is where we sharpen fundamental skills that must be applied to the rest of our experiential existence. Without this application, meditation remains sterile and fruitless.
The purpose of vipassana is nothing less than the radical transformation of your entire sensory and cognitive experience. While some carryover from formal practice to daily life happens spontaneously, deliberate effort to bridge these domains is essential. One of the most joyful moments in meditation practice is when you suddenly realize you're meditating spontaneously during an ordinary activity-driving, taking out trash-giving you a glimpse of how this consciousness could become permanent.
Walking meditation serves as a crucial bridge between static sitting practice and everyday activity. It's meditation in motion that helps maintain clarity and tranquility amid movement. Find a private space with room for 5-10 paces in a straight line. Begin standing attentively for a minute, then coordinate your breathing with extremely slow, deliberate steps. Keep your head up, eyes open but unfocused, and maintain the slowest comfortable pace. The objective isn't gracefulness but total alertness to the sensations of walking.
Throughout your day, periodically spend a few seconds checking your posture. Make a silent mental note of "walking," "sitting," "lying down," or "standing." This isn't about correcting posture but developing awareness of how you're holding your body in each moment. Though seemingly simple, this practice can revolutionize your experience by tapping into an entirely new dimension of sensation.
To cultivate mindfulness, perform simple activities at very slow speeds while paying complete attention to every nuance. For example, when drinking tea, notice your sitting posture, feel the cup handle between your fingers, smell the tea's aroma, observe the placement of cup and arm, watch the intention to raise your arm arise, feel the arm rising, the cup touching your lip, and liquid entering your mouth.
For serious meditators, no time is wasted time. Every spare moment becomes an opportunity for practice. Sitting anxiously at the dentist? Meditate on anxiety. Irritated while standing in line? Meditate on irritation. Bored at the bus stop? Meditate on boredom. Stay alert throughout the day, being mindful of exactly what's happening in the present moment, even during tedious activities.
Strive to maintain mindfulness from the first perception upon waking until the last thought before sleep. The goal is to minimize the difference between seated meditation and the rest of your experience, letting one flow naturally into the other. Your daily life is the true laboratory for practice-if meditation isn't helping you cope with everyday conflicts, it remains shallow. Successful vipassana means moment-to-moment mindfulness through all activities and emotions, pleasant or unpleasant.
第10章
The Transformative Fruits of Practice
Meditation offers benefits ranging from practical to transcendental. The hindrances or defilements we experience are manifestations of the ego process itself-the perception of separation between "me" and "other." Mindfulness perceives these mechanisms with such clarity that we naturally cease engaging in harmful patterns, much like reflexively pulling a hand from a hot surface. As genuine mindfulness develops, ego walls break down, craving diminishes, and you become more open and flexible.
Our ultimate essence or buddha nature is pure and inherently good, but hindrances block this like a dam. As mindfulness dissolves these obstacles, compassion floods forward. Your experience of life transforms-each moment stands out distinctly rather than blurring together. Everything appears bright and special, free from mental categorization. With powerful meditation, you remain consistently aware of both breath and mental phenomena, moored in simple moment-to-moment existence.
In this state, you perceive the constant transformation of all things. You witness the unceasing changes in your own life and everything around you-rising, falling, coming into existence and passing away. This impermanence, rather than causing grief, evokes wondrous joy at the dancing movement of life. You recognize the intimate connectedness of thoughts, feelings, actions, and desires in a delicate web of cause and effect. Through direct observation, you see how suffering arises from clinging and desire.
As you deepen your practice, you search for what you call "me" but find only physical sensations, emotions, and thought patterns that you've identified with. You become possessive and defensive over these things until you realize how futile this is. In all the mental hardware and shifting experiences, you find only impersonal processes-thoughts but no thinker, emotions but nobody doing them. The house is empty; nobody's home.
Your view of self transforms completely. Under mindfulness's penetrating gaze, the feeling of "I" dissolves. You vividly experience impermanence, suffering, and selflessness with concept-searing force, awakening to the futility of craving and resistance. In this profound moment, consciousness transforms as the self evaporates, leaving only interrelated, ever-changing phenomena. Craving extinguishes, and only an effortless flow remains-peace and blessed nibbana is realized.
Beyond mindfulness itself, loving friendliness (metta) becomes an essential companion to practice. Without loving friendliness, our mindfulness practice cannot break through craving and our rigid sense of self. In our troubled world filled with insecurity and fear, cultivating deep loving friendliness is crucial for our well-being and represents our best hope for the future.
Each of us is born with the capacity for loving friendliness, but it can only flourish in a calm mind free from anger, greed, and jealousy. When we practice metta meditation, radiating loving thoughts with every breath, it creates a powerful presence that others can sense. Even the story of Angulimala, a serial killer who wore his victims' fingers as a necklace, demonstrates this truth. Despite his horrific appearance, the Buddha recognized his capacity for loving friendliness and taught him. Once ordained, his true gentle nature emerged, and he soon became enlightened.
Loving friendliness isn't merely a meditation cushion practice but must shine through every encounter with others. It forms the foundation of all wholesome thoughts, words, and deeds, helping us recognize others' needs and appreciate their success. The practice extends beyond all boundaries of religion, culture, geography, language, and nationality-a universal law binding us together regardless of form. My enemy's pain becomes my pain; his happiness becomes my happiness. We must share loving friendliness unconditionally with every person everywhere, recognizing our fundamental interconnectedness.
