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WALK TO BE THE KNOWER　　 LIFE OF THE BUDDHA

What did the Buddha teach .

Hand book of Vipassana Meditation.

At Wat Tam Wua Forest Monastery.

Contents

PART 1. Life of the Buddha 1

1.1) His Promise to Take Birth in the Human Realm 1

1.2.) Queen Maya's Dream 2

1.3) Birth of the Buddha 4

1.4) A Youth Dedicated to the Mastery of Learning and Athletics 7

1.5) The Skillful Conduct of Worldly Affairs 8

1.6) The Renunciation of Worldly Life 9

1.7) The Four Encounters 10

1.8) The Six Years of Austerities 13

1.9) The Defeat of Mara 17

1.10) The Enlightenment of the World 18

1.11) The descent from Trayatrimsa Heaven 21

1.12) The Passage into Parinirvana 22

PART 2: What did the Buddha teach. 26

2.1 ) The Triple Gems 29

2.2 ) The four noble truths 31

2.3 ) Noble Eight fold Paths 34

2.4 ) Three areas of training 36

2.4.1 ) Training in Morality 37

2.4.2 ) Training in Mentality ( concentration) 39

2.4.3 )Training in Wisdom 49

2.5 ) Maha Satipahna Sutta 59

2.5.1) Mindfulness of the body ( Kynupassan) 59

2.5.2) Mindfulness of feelings ( Vedannupassan ) 62

2.5.3 ) Mindfulness of the Mind ( Cittnupassan ) 63

2.5.4 ) Mindfulness of theMental-Quality ( Dhammnupassan ) 64

PART THREE : practice meditation 66

3.1) Tools for Practicing Dhamma 67

3.2) Samatha and Vipassana Meditation 69

3.2.1) The differentiation between Samatha and Vipassana 69

3.3 ) Foundation of Mindfulness 72

3.4) The purpose of Samatha and Vipassana 76

3.5) Two kinds of Samadhi 78

3.6 ) Practicing Mindfulness in Daily life 84

3.7) Feel your entire body 90

3.7.1 ) How to feel your entire body 91

3.7.2. Feel your body through holistic observation 92

3.8) Walking Meditation: the best mindfulness practice 93

3.9 ) How to awareness of the mind 100

3.10 ) Process of Practicing Vipassana 105

3.10.1 ) STEP 1 ) Practice Samatha Concentration 106

3.10.2 ) STEP 2) Practice Vipassana "The knower" 109

3.10.3 ) STEP 3 ) Practice " Stable mind " 114

3.10.4) STEP 4 ) Practice separation of matter and mind 123

3.10.5 ) STEP 5) See the three characteristics of the Khandha 124

3.11 ) Disenchantment and discernment of the truth of unsubstantial nature

the truth of unsubstantial nature 128

3.12 ) Neutrality to conditioned states 129

3.13 ) Mindfulness of mind may alternate between concentration and insight meditation 129

3.14 ) To advance from common objects of consciousness　to refined state of void 133

3.15 ) To let go of the void mind and reach the ultimate reality 135

3.16 ) To attain the first stage of Enlightenment, the Stream-Entry 136

3.17 ) Attainment of the Eye of Truth 139

3.18 ) Realization of Nibbna 140

3.19 ) Successive Steps of Vipassana Knowledge 143

3.20) Conclusion for practicing Vipassana Meditation 146

3.21 ) Glossary 149

PART FOUR : ABOUT WAT PA TAM WUA FOREST 151

MONASTERY

REFERENCE WORKS IN THAI 158

REFERENCE WORKS IN ENGLISH 158

------------------------

Forward

In the Thai forest monks' tradition, the term "the knower" and "Bud-dho," meaning "the knower, the awakening, and the blossomed one," are prevalent. These concepts arise from the second type of Samadhi, known as Characteristic-examination, providing stability essential for perceiving the truth and understanding the three characteristics of the body and mind's existence.

"Walking to be the knower" is the meditation practice aimed at concentrating the mind correctly to awaken it from the realm of thoughts and fabrications. This book is based on the teachings of Luang pu Dulya Atulo, a distinguished disciple of Luang pu Mun Purithatto, emphasizing mindfulness. According to his teachings, all occurrences originate in the mind before manifesting in actions. "The knower" represents the mind's quality that separates it from defilements, eventually leading to liberation from the five khandhas of matter and mind. Returning everything to nature grants the greatest gift available to any being – Nirvana, complete liberation, weightlessness, free from desire, attachments, struggles, and delusions. The mind becomes untouchable, impervious to suffering.

Many foreigners come to Wat Pa Tam Wua to practice meditation, often unaware of the second type of Samadhi (the knower) or lacking knowledge of Buddhism. This book is suitable for both beginners and those at advanced levels of practice.

The book comprises four parts. The first delves into the life of the Buddha, featuring illustrations from Ajahn Krissana Suriyakarn's "Prathom Somphotikhata." The second part explores Dhamma, the third focuses on Vipassana meditation practice, and the last part details Wat Tam Wua Forest Monastery. The book serves as a guide for foreigners seeking a deeper understanding of Vipassana Meditation and Buddhism.

Phra Anek Thanissarapoti

前書き

タイの森の僧侶の伝統では、「知る者」という用語と「Bud-dho」、すなわち「知る者、覚醒、開花した者」という言葉が一般的です。これらの概念は、安定して真実を見、または身体と心の存在の三つの特徴を見るために不可欠な第二の種類のサマディ（特性検証）の結果です。

「知る者になるための歩み」は、正確な集中を通じて心を世界の思考と創造から覚醒させるための瞑想の実践方法です。この本は、有名なルワンプ・ムン・プリタットの弟子であるルワンプ・ドゥーリャ・アトゥロの教えに基づいています。彼の教えは心に意識を向けることを強調しています。すべてのことはまず心で起こり、それから行動に変わります。「知る者」は私たちの心の質であり、最終的にはすべての汚れから心を分離し、最終的には五蘊や物質と心から解放されます。すべてを自然に還すと、どんな生き物にも利用可能な最も偉大な贈り物を受け取ります。ニルヴァーナは完全な解放であり、無重力であり、欲望から解放され、もはや執着や苦労がなく、二度と欺かれません。心は触れられない：もう二度と心を乗っ取り、苦しめることはありません。

多くの外国人がWat Pa Tam Wuaに瞑想の実践のために訪れ、第二の種類のサマディ（知る者）について知らないことがよくあります。また、仏教について何も知らない人もいます。そのため、この本は初心者から上級者まで、どちらにも適しています。

この本は四部構成です。最初の部分では仏陀の生涯について述べられており、そのすべての絵はAjahn Krissana Suriyakarnの「Prathom Somphotikhata」から取られています。二番目の部分ではダンマについて、三番目ではヴィパッサナー瞑想の実践に焦点を当て、最後はWat Tam Wua Forest Monasteryについて詳しく説明されています。この本の目的は、外国人がヴィパッサナー瞑想と仏教の実践についてより深く理解するためのガイドラインになることです。

Phra Anek Thanissarapoti

Part 1: Life of the Buddha

Gautama Buddha, the historical Buddha, lived between 563 and 483 BC in the Indo-Nepalese region. As a bodhisatta, he traversed numerous existences before arriving on earth for the ultimate transmigration.

1.1) His Promise to Take Birth in the Human Realm

Before being born into this world as Shakyamuni, Buddha existed as a bodhisattva in the Tushita heaven (home of the contented gods). His name there was Shvetaketu ("White Banner"). From this celestial abode, he observed the dark ages enveloping the human realm, leading to its spiritual decline. Stirred by compassion, true to his bodhisattva nature, he pledged to manifest himself in the sentient world and alleviate people from their sufferings.

In canonical terms, a bodhisattva is an individual who discovers the source of the Ultimate Truth, commonly known as Nirvana, but delays their own enlightenment until guiding all fellow beings to this same source of fulfillment. Buddha, witnessing the suffering of sentient beings in the grip of ignorance, felt a deep compassion. In line with his bodhisattva status, he chose to descend to earth and propagate the teachings of Dharma. Visually, Buddha is depicted making this vow surrounded by other sacred beings, holding a lotus flower aloft in his right hand, symbolizing the purity of his intention.

第1部: 仏陀の生涯

歴史上の仏陀であるゴータマ・ブッダは、紀元前563年から483年にかけて、インド・ネパール地域で生きました。彼は菩薩として、究極の転生の前に何千もの生を経てきました。

1.1) 人間の世界に生まれるという誓い

ブッダが釈迦牟尼としてこの世に生まれる前、彼は楽しい神々の住処である兜率天で菩薩でした。彼の名前はシュヴェタケートゥ（「白い旗」）でした。ここから彼は、人間の領域に暗黒の時代が迫り、その結果として精神的な貧困が訪れるのを目撃しました。真の菩薩らしい慈悲の心に動かされ、彼は感情豊かな世界に自らを現し、人々の苦しみを和らげることを誓いました。

厳密な経典の定義では、菩薩は究極の真実であるニルヴァーナの源を見出し、自らの悟りを遅らせて同じ成就の源に仲間を導く個人です。したがって、ブッダは無知のもとで苦しむ有感な存在を見下ろし、深い慈悲の念を抱きました。菩薩の資格に則り、彼は地上に降り立ち、ダーマの教えを広めることを決意しました。視覚的には、ブッダは他の神聖な存在に囲まれ、右手に蓮の花を高く掲げて、その意図の純粋さを象徴しています。

1.2.)　Queen Maya's Dream

According to the Lalitavistara (1st cent. AD), Buddha himself chose the time, place, and caste of his birth. After careful consideration, he selected King Shudhodhana and Queen Mayadevi, the rulers of the Shakya (Lion) clan, as his future parents. This compassionate couple, known for their just and noble character, was highly esteemed throughout the land. Although Buddha, who did not believe in the caste system, chose a king as his father, it appears paradoxical. However, the scriptures clarify that the selection aimed to highlight the insignificance of high-birth in spiritual salvation, challenging the conventional belief.

The bodhisattva's descent from the Tushita heaven was revealed to Mayadevi through a dream. In this vision, a white elephant approached and gently touched her right side with its trunk, symbolizing the entry of the bodhisattva into her womb, initiating her pregnancy.

Choosing an elephant as a symbol for impregnation was a deliberate metaphor. Elephants, known for their strength and intelligence, are associated with gray-rain clouds, symbolizing fertility. The white color of the elephant adds an element of purity. According to royal fortunetellers, the dream foretold the queen's pregnancy and predicted that the newborn would possess exceptional traits.

1.2.)　クイーン・マーヤの夢

『ラリタヴィスタラ（紀元1世紀）』によれば、仏陀自身が誕生の時期、場所、階級を選びました。慎重な考慮の末、彼は将来の両親として、シャーキャ（獅子）氏族の統治者であるシュドーダナ王とマーヤデヴィー女王を選びました。この慈悲深い夫婦は、その正義と高潔な態度で国中に広く尊敬されていました。仏陀は階級制度を信じないにもかかわらず、彼が父として王を選んだことは矛盾しているように思えます。しかし、経典はこの選択が霊的な救済において高い出生の重要性を強調し、従来の信念に挑戦するために行われたものであることを明確にしています。

ボディサットヴァがトゥシタ天から降下する出来事は、マーヤデヴィーに夢として現れました。この夢で、白い象が近づき、その象は鼻で彼女の右側に触れました。これはボディサットヴァが彼女の胎内に入り、妊娠が始まったことを象徴しています。

象を妊娠の象徴として選ぶことは慎重に考えられた比喩です。象はその強さと知性で知られており、灰色の雨雲と結びついているため、豊穣の象徴とされています。象の白い色は純粋さと清らかさを加えています。王室の占い師によれば、この夢は女王の妊娠を予告し、生まれてくる赤ん坊が特別な特徴を持つだろうと予測されました。

1.3).Birth of the Buddha

Mayadevi had successfully

carried the Buddha-to-Be

for ten months without any

complications or pain.

Near the end of her

pregnancy, she took a trip

to her parental home to

have the baby there with

her mother, an ancient custom that is still sometimes practiced. On the way

however there was a pleasant grove, overflowing with a rich profusion of fruits

and flowers. Desiring to rest among them, the queen instructed her party to put

camp there. She stepped out of her palanquin and reached to grasp one of the

branches of a flowering tree. No sooner had she done so than she felt the throes

of giving birth. Standing thus, with her hand to the branch, she delivered, and

the Buddha-to-Be emerged from his mother. He immediately walked, spoke,

and was received by Brahma.

Five days after his birth , the young prince received the name

"Siddhartha" . When his parents took him to the temple, the statues of the

Gods prostrated themselves before him, great were the rejoicings of the people

over the birth of this illustrious prince. Also at this time a devout old man name

Asita came down from the Himalayas to meet the new born prince. An ascetic

of high spiritual attainments, Asita was particularly pleased to hear this happy

news. Having been a tutor to the king, he visited the palace to see the royal

baby. The King ,who felt honored by his un expected visit, carried the child up

to him in order to make the child pay him due reverence. To the surprise of all,

the child's legs turned and rested on the matted locks of the ascetic.

Instantly , the ascetic

rose from the seat

and recognizing in

the young child the

80 signs that are

pledges to a highly

religious vocation,

and foreseeing with

his supernormal

vision the child's

future greatness,

saluted him with

clasped hands. The

Royal father did

likewise. The great ascetic smiled at first and then was sad. Questioned

regarding his mingled feelings, he answered that he smiled because the prince

would eventually become a Buddha , an Enlightened One, and he was sad

because he would not be able to benefit from the superior wisdom of the

Enlightened One owing to his prior death and rebirth in a Formless plane.

1.4) A Youth Dedicated to the Mastery of Learning and Athletics

Seven days after giving birth Mayadevi died, and her sister Mahaprajapati

raised the prince. When the young prince was in his twelfth year, the king

called the wise Brahmans in council. They revealed that Siddhartha devote

himself to asceticism if

he cast his eyes on

aged, sickness , or

death -and, if he were

to meet a hermit.

As the son of the

king, Siddhartha was

provided with the

finest upbringing. His

life had ample

quantities of both

opportunity and

security. He received

the finest education

and mastered all lessons taught to him. In his younger years, he excelled in

sports and other contests of skill. The vigorous training befitted the grooming of

a future monarch. He was said to particularly excel on the horse and with the

bow.

1.5) The Skillful Conduct of Worldly Affairs

When he came of age and assumed royal duties, prince Siddhartha became a

true man of the world

and had a retinue of

many queens and

attendant ladies.. And

then the King made a

ceremony for

wedding, The most

beautiful princess in

the land, Yasodhara ,

was found for his

bride, and after

Siddhartha proved

himself in many tournaments calling for strength and powers, when he was 16,

the two were wed.

1.6) The Renunciation of Worldly Life

Grief-stricken at the idea of losing his son, the King doubled the guard around

the walls and increased the pleasures and distractions within. And at this point,

Yasodhara born him a son whom he called Rahula ( meaning " chain"), a name

that indicated Gautama's

sense of dissatisfaction

with his life of luxury,

while the birth of his son

evoked in him much

tenderness. His apparent

sense of dissatisfaction

turned to disillusion when

he saw three things, an old

man, a diseased man.

1.7) The Four Encounters

Having been warned by the court astrologers that his son may well give it all up

and choose the path of meditation, Buddha's father tried his best to shield him

from the harsh realities of life. This state of affairs continued until one day, by

chance, while riding his chariot, Siddhartha encountered an old man walking

along the road. Intrigued by his first encounter with old age, the prince

addressed his charioteer: "Who is this man there with the white hair, feeble

hand gripping a staff, eyes lost beneath his brows, limbs bent and hanging

loose? Has something happened to alter him, or is that his natural state?"

"That is old age," said the charioteer, "the ravisher of beauty, the ruin of vigor,

the cause of sorrow, destroyer of delights, the bane of memories and the enemy

of the senses. In his childhood, that one too drank milk and learned to creep

along the floor, came step by step to vigorous youth, and he has now, step by

step, in the same way, gone on to old age."

The charioteer thus revealed in his simplicity what was to have been hidden

from the king's son, who exclaimed, "What! And will this evil come to me too?"

"Without doubt, by the force of time," said the charioteer.

And thus the great soul one, whose mind was but a store of merits, was agitated

when he heard of old age - like a bull who has heard close by the crash of a

thunderbolt. He further encountered in such manner a sick man and a dead man,

leading to great turbulence in his mind.

One day he came across an ascetic mendicant. "Who art thou?" he asked. To

which the other answered, "Terrified by birth and death, desiring liberation, I

became an ascetic. As a

beggar, wandering

without family and

without hope, accepting

any fare, I live now for

nothing but the highest

good." Convinced that

herein lay the way to

quell his mental

agitation, Gautama

resolved to follow this

holy man's example.

Gautama left the luxurious palace of his father in the middle of the night,

leaving behind his sleeping wife and son. The first thing Gautama Buddha did

after leaving his father's palace was to severe his long and beautiful hair with his

princely blade. He thought, "These locks of mine are not suited to a monk; but

there is no one to cut the hair of a future Buddha. Therefore I will cut them off

myself with my sword." And grasping a scimitar with his right hand, he seized

his top-knot with his left hand, and cut it off, together with his jeweled turban.

His hair thus became two finger-

breadths in length, and curling

to the right, lay close to his

head. Taking hold of his top-

knot and diadem, he threw

them into the air, saying: "If I

am to become a Buddha, let

them stay in the sky; but if not,

let them fall to the ground."

They rose into the air for a

distance of one league before

Vasava (corresponding to the Indra), the chief of gods, perceiving them with his

divine eyes, received them in an appropriate jeweled casket, and established

them in heaven. "His hair he cut, so sweet with many pleasant scents, This

Chief of men, and high impelled it towards the sky; And there god Vasava, the

god with a thousand eyes, In golden casket caught it, bowing low his head."

1.8) The Six Years

of Austerities

For many years,

Gautama studied the

doctrines until, having

felt the need to learn

more elsewhere , he

traveled and fasted.

His two teachers had

showed him how to

reach very deep states

of meditation

( samadhi) . This did not, however, lead to a sense of true knowledge or peace,

and the practice of deep meditation was abandoned in favor of a life of extreme

asceticism which he shared with five companions. But again, after five or six

years of self-mortification,

Wandering in his search for enlightenment, Buddha came to a

pleasant hermitage by a lovely stream, where, for six years, he joined five

mendicants in a way of discipline based on progressively severe fasting. He ate

a single grain of rice for each of the first two years, drank a single drop of water

for each of the second two years, and took nothing at all during the last two.

Consequently, his bones stuck out like a row of spindles, and when he touched

his stomach, he could almost feel his spine. His hair fell out and his skin

became withered. His body had become terribly wasted - it was little more than

loose flesh hanging on protruding bones. He had not cut his hair or beard in six

months, and when he rubbed his head, handful of hair fell out .

But all this was in vain. However severe his austerities, perhaps even because of

them, the body still clamored for attention, and he was still plagued by material

craving. In fact, he seemed more conscious of himself than ever. Buddha had to

face the fact that asceticism had failed to redeem him. All he had achieved after

this heroic assault upon his body was a prominent rib cage, and a dangerously

weakened physique. Siddharta felt he had failed to achieve true insight and

rejected such practices as dangerous and useless.

Discovering that

excessive fasts destroy strength

, he leaned that as he had

transcended earthly life, so

much he next transcend

asceticism. Alone and weak ,

he sat beneath the sacred Bodhi

tree of wisdom, and swore to

die before arising without the

wisdom he sought.

Finally, it dawned upon him that physical austerity is one of the two

extremes, and that the 'Middle Way between these two extremes is the path to

enlightenment.' He thus slowly rose, and went to bathe in the stream.

He crossed over to the far bank where he met a village girl named Sujata who

offered him a bowl of rice pudding (kheer). It was the first food he had accepted

in years and it instantly restored his body to lustrous good health.

Resolved to continued his quest, Siddharta made his way to a deer park at

Isipatana, near present day Benares. Here he sat beneath a tree meditation on

death and rebirth. Thus nourished, and accompanied solely by his own resolve,

Siddhartha strode majestically towards the bodhi tree, to make his last bid for

liberation. Abandoning himself to meditation, he vowed not to move from that

spot until he had attained full enlightenment. He return to himself to learn from

his success and failures. He did not hesitate to let meditation nourish his mind

and body, and the sense of peace and ease grew within him.He did not distance

himself or try to escape his feelings and perceptions, but maintain mindfulness

in order to observe them as they arose. He abandoned the desire to escape the

world of phenomena .

1.9) The Defeat of Mara

Hearing this solemn

vow, Mara, the

Buddhist manifestation

of death and desire,

felt threatened. Mara's

power over sentient

beings originated from

their attachment to

sensuous pleasures and

the consequent fear of

death which lead to

intense suffering.

Enlightenment would

free Siddhartha from Mara's control and provide an opportunity for others to

free themselves also by emulating him. Likewise, Mara first sent his three

beautiful daughters named Desire (Future), Fulfillment (Present), and Regret

(Past). The Buddha had already disengaged himself from these pinnings and

thus remained unmoved. This prompted Mara to intimidate the venerable one by

installing fear in his heart. Towards this end he generated an army of wrathful

and hideous creatures, the very personifications of death. But all through the

tribulations, Buddha sat calm and unflinching, and Mara had no other recourse

than to withdraw, and thus was cleared the final hurdle on the way to Buddha's

enlightenment.

1.10) The

Enlightenment of the

World

It was here that

Siddhartta attained a

knowledge of the way

things are, it was

through this knowledge

that he acquired the title

Buddha ( meaning "

awakening one") . This

awakening was

achieved during a night of meditation, which passed through various stages as

the illumination that Gautama had sought slowly welled up in his heart. He

knew the exact condition of all beings and the cause of their rebirths. He saw

beings live, die and transmigrate. In meditation of human pain, he was

enlightened about both its genesis and the means of destroying it.

In this first stage he saw each of his previous existences, and then

understood the chain of cause and effect . In the second he surveyed the death

and the rebirth of all living

beings and understood the

law that governs the cycle

of birth and death. In the

third he identified the Four

Noble Truths: the

universality of suffering,

the cause of suffering

through selfish desire, the

solution and the way to

overcome suffering. This

final point is called the Noble Eightfold Path , this being eight steps consisting

of wisdom ( right views, right intention) ethics ( right speech , right action, right

livelihood), mental discipline ( right effort, right mindfulness, right

concentration) , which lead to liberation from the source of suffering.

When day came, Gautama had attained perfect illumination , and had

become a Buddha. The rays emanating from his body shone to the boundaries of

space. He stayed in meditation for seven more days, and then for four more

weeks he stayed by the

tree.

Having gained

enlightenment, Gautama

came to be called

Shakyamuni, or the silent

lion, indicating the

explosive potential he

carried within himself. He

first went up to Sarnath

near Varanasi where he

met the five disciples with whom he had previously traversed the path of

asceticism. Though they had deserted him after their failed experiment, the

unearthly glow from his body now attracted them. Hearing his discourse, they

became his first followers.

1.11) The

Descent from the

Trayatrimsa Heaven

Queen Maya, after her

death, was said to have

been reborn in the

Trayatrimsa heaven.

Having attained

enlightenment, Buddha

decided to ascend to

the Trayatrimsa

heaven, literally the

heaven of thirty-three

gods, to visit his mother. The name 'thirty-three' derives from the fact that it is

the residence of the 33 gods of Hinduism, an ancient notion, having roots in

Vedic thought. With three strides Buddha reached the heaven, where he

preached before the divine congregation, including his mother, for several

months.

When the inhabitants of the earth fervently supplicated him to return, Buddha

coasted downwards with the help of a ladder that had thirty-three rungs,

handcrafted by the divine architect Vishwakarma. This descent is the most

celebrated event of the entire episode and is often glorified in independent

artworks.

1.12) The Passage into Parinirvana

Traveling great distances to disseminate his teachings, Buddha finally reached

the city of Kushinagara, where he asked his disciples to spread a couch for him

in a grove. He lay there, reclining on his right side, facing west, with his head

supported by his hand.

Growing weaker, he said that," Do not say we have no master now. The

doctrine I have preached will be your master when I have disappeared . Listen,

I beg you : ALL CREATIONS ARE IMPERMANENT; work diligently for your

liberation," And after this he gave the last words

" Beware Bhikkhus! I warn you thus" " All concocted things disintegrate"

"You ought always to be carefully alert"

" These are the finals words of Tathagata"

Having pronounced

these final words,

Buddha went into the

Jhana stages, or

meditative

absorptions. Going

from level to level,

one after the other ,

Then the Buddha entered the first jhana. Leaving that, he entered the second,the

third, the fourth jhana , then he successively entered the sphere of Infinite space,

the sphere of Infinite consciousness , the sphere of nothingness , the spher of

neither -Perception-Nor-Non -Perception. Then he attained the Cessation of

fellingband perception and then he did this process it again one time but stop at

the fourth jhana . Then he came out of the meditative absorption for the last

time and passed into nirvana , leaving nothing whatever behind that can cause

rebirth again in this or any other world, and finally passed into Nirvana. After

his death, Buddha 's remains were cremated, as became the Buddhist tradition.

The passing away, or the final Nirvana, of the Buddha occurred in 483 BC on a

full moon in the month of May, known in the Indian calendar as Wesak. And

its the same day that the Buddha born , became Enlightenment and Final

Pariniravana. So we called this day Wesak Day which is recognized as the day

of the buddha's birthday, enlightenment, and nirvana which miraculously

occured on the same day.

PART 2: What did the buddha teach.

At present, Buddhism continues to gain an ever-widening acceptance in

countries and societies far beyond its original home. Many people throughout

the world , through their own careful choice, are adopting Buddhism 's

peacefully , compassionate and reasonable ways as guiding principles in their

lives. Buddhism is not a belief system. It's not about accepting certain

tenets or believing a set of claims or principles. In fact , it's quite the

opposite. It's about examining the world clearly and carefully about

testing everything and every idea. Buddhism is about seeing. It's about

knowing rather than believing or hoping or wishing .It's also about not

being afraid to examine anything and everything .

Eighty years before the commencement of the Buddhist Era, a great man

was born into the world. He was the son of king Suddhodana and Queen Siri

MahaMaya of Sakka country which is now within the boundaries of Nepal.His

name was "Siddhatha."

Thirty five years later, Prince Siddhatha attained Supreme

Enlightenment and thereafter became known as the " Enlightened One " or

the "Lord buddha " as he is called in Thai . He proclamed his Dhamma or

Universal thruth to the people,and there after ,the buddhist religion( the

teaching of the Buddha) and the Buddhist community of disciples came

into existence. The community was composed of bhikkus or monks (

including samaneras of male novices), bhikkunis or nuns ( including

samaneris or female novices ) upasakas or male lay folowers and upasikas

or female lay followers.

At present in Thailand , we have only monks and novices, upasakas

or Buddhist layman and upasikas or Buddhist laywomen. A monk who

has been ordained and Conduct himself in accordance with the precepts

laid down for the monk. A novice is a person under or over 20 years of

age who has been ordained and conducts himself in accordance with the

precepts laid down for a novice . A buddhist layman or laywoman is one

who has taken refuge in the Triple Gem, i.e. the Buddha , the Dhamma

and the Sangha, and observes the precepts applicable to layman and

laywoman.

At present we call laymen and laywomen , whether of age or under

age, " Buddhamamaka" and " Buddhamamika " respectively , meaning " he

or she who believes in Buddha"

Buddhism has spread from its place of birth into the various

country of the world. Buddhism is more of a field of study than it is a

religion. In practicing , we are taught to rely on ourselves, and not on

higher entities or nothing external to ourselves. To practice Buddhism , we

must study ; we must be an observer. We observe ourselves much in the

way a researcher who has a field of study observes his subject. The

subject of our field of study here is our body and our mind , our

objective is to see the true characteristics of them in our own

experience. We must be the one to study our body and mind, no one else

can do it for us.

Buddhism believes in the potential of human being to be able to

observe oneself and see Truth. Seeing the truth of the way things really

are is called seeing Dhamma. Once a human beings sees the truth or

sees Dhamma , he or she be free from suffering.

The focal point of worship in Buddhism is the Ti-Ratana ( the triple

Gem) namely the buddha who by himself discovered, and proclaimed the

Dhamma, Thereby establishing the buddhist religion, the Dhamma (

Universal Truth discovered, realized and proclaimed by the Buddha and

the Sangha or community of those who hear, follow and realized the

Buddha's Teachings. Some members or the Sangha become monks and

help in the dissemination of Buddhism and the perpetuation of the

monkhood up to the present time.

2.1 ) The Triple Gem: the three refuge which are

Buddha :The knowing .Awakened , Fully Blossomed One , especially the

perfectly Self -Awakened One ( sammasambhuddha)Specially , buddha refers

to the historical prophet under whom Buddhism was founded, otherwise

refered to as Bhagava( Blessed One) by followers and samana Gotama by

others. The primary quality of a buddha are wisdom ,purity , and

compassion.

Dhamma :Truth, nature, law , order ,duty, The secret of nature which must

be understood in order to develop life to the highest possible purpose and

benefit .

Sangha: Community : the community of the buddha's followers who

practice thoroughly , directly , insightfully , and correctly. Sangha include

lay women, lay men , nuns, and monks.

Everyone who is initiated into the Buddhist religion , whether a

layman or a monk, ought to conform to a preliminary rule , namely one

must Solemnly promise to take refuge in and accept the Triple Gem as

one's refuge or, in other words, to regard the Buddha as one's father who

give birth to one's spiritual life. A Buddhist may associate himself or

herself with people of other faiths and pay respect to objects of the

reverence of the religions in an appropriate manner in the same way as

he or she may pay respect to the father , mother or elders of other

people while having at the same time his or her own father. He will not

lose his Buddhist religion as long as he believes in the Triple Gem, just

as he will remain the son of his own father as long as his father

instead, or just as he will remain a Thai as long as he does not adopt

another nationality.

Buddhism , therefore , is not intolerant. Its followers may at will

associate with people of other nationalities and religions. Buddhism does

not teach disrespectfulness to anyone. On the contrary, it declares that

respect should be paid to all those to whom respect is due and that

Dhamma should not be withheld from the knowledge of others and kept

only to oneself. Whoever desires to study and practice the Dhamma may

do so without having to profess first the Buddhist faith . The Dhamma as

proclaimed by Buddhist religion, will help to demonstrate that it is " truth"

that will beneficial and bring happiness in the present life.

The essence of the entire Buddhist teachings lies in the Four Noble

Truth.

Noble Truth is short for " Truth for the Noble one"

It should first be understood that it is not simply truth that is

agreeable to the world or to oneself, but truth that is directly born from

wisdom.

2.2 ) The four noble truths

The four noble truth are :-

2.2.1. Dukkha or suffering , which means birth, decay and

death which are the normal incidents of life. It also means sorrow.

lamentation, pain, grief and despair which are at times experienced by our

body and mind. To be seperated from the pleasant , to be disappointed, or

to be in contact with the unpleasant are also suffering. In short our body

and mind are subject to suffering or, in other words, we may say that

our existence is bound up with suffering.

2.2.2. Samudaya , which means the cause of suffering, which

is desire. It is a compelling urge of mind, such as the longing to own

what we desire, to be what we desire to be , or to avoid those states to

which we feel aversion.

2.2.3. Nirodha, which means cessation of suffering, which

cannotes extinction of desire or such longings of the mind.

2.2.4. Magga, which means the way to the cessation of

suffering, which is the Noble Eight fold Path, namely Right

Understanding, Right Intention, Right speech, Right action, Right livelihood,

Right Effort, Right Mindfulness and Right Concentration.

Therefore, if one really understands that elimination of suffering is

nothing but keeping the mind at rest and that rest is a mental

nourishment which is needed every day , then one will begin to

understand the meaning of Nirodha.

We should realize that when our mind is restless it is because of

desire . The mind then causes us to act , speak and think in consonance

with its agitated state . The gratified, it may became peaceful; but only

momentarily , because action dictated by a restless mind may very soon

afterwards bring us intense pain and severe punishment or make us

conscience stricken and cause us to regret it for a very long time . So let

it be known that a person with his mind in such a state is termed " slave

of desire"

The Four Noble Thruths

Dukkha

Samudhaya Nirodha Magga

Suffering

Right View

Right Thought

Right Speech

Right Action

RightLivelihood

Right Effort

Right

Mindfulness

Right

Concentration

2.3 ) Noble Eight fold Paths

Then is there a way to overcome desire or to master the desire

on our own hearts? Yes, there is the Noble Eight fold Path that leads to

the extinction of suffering namely:

2.3.1 ) Sammaditthi or Right View, meaning intellectualgrasp

of the Four Noble Truths or of the true natuer of existence even in a

simplified form as outlined in the preceding paragraphs.

2.3.2. ) Sammasangkappa or Right Thought , meaning

intention to be free from all bonds of Dukkha. Such intention should be

free from revenge, hatred , and harmfulness.

2.3.3 ). Sammavaca or Right Speech, Meaning absence from

lying; from tale- bearing and vicious talk that cause discord; from harsh

language; from vain , irresponsible and foolish talk.

2.3.4. ) Sammakammanta or Right Action , meaning avoidance

of killing and torturing of theft and misappropriation , and of adultery.

2.3.5. ) Sammaajiva or Right livelihood , meaning Rejection of

wrong means of livelihood and living by right Means.

2.3.6.) Sammavayama or Right effort , meaning effort to

avoid the arising of evil; effort to over evil and demeritorious states that

have already arisen; effort to develop good and beneficial states of mind,

and effort to maintain them when they have arisen.

2.3.7. ) Sammasati or Right Mindfulness, meaning dwelling in

contemplation of the station of the mind, for instance , the Satipahattna

or four stations of Mindfulness which are the body, Sensation, Mind and

Dhamma.

2.3.8.) Sammasamadhi or Right concentration, meaning the

fixing of the mind upon a single deed which we wish to perform along

the right path.

The Noble Eightfold Path is in reality one complete Path with eight

component parts which may by summed up in the stages of training

( sikkha ) namely :

Among these three fundamental modes of training , Sila . or morality is

first recommended for buddhist practice both on the personal level and

the social levels.

Three Areas Training

Morality ( Sila ) Coarse

Defilements

Right Speech

Greedy

Right Livelyhood V.S,

Anger

Right Action Delusion

Morality or ( sila ) to control strong defilements

Medium

Concentration Defilements

Right Effort 5 Hindrances

Right Mindfulness Dosa, lust,Asleep

dullness,frustrate,

Right

doubfulness

Concentration

Concentration or Samadhi to control Medium defilements

wisdom Fined

Right View Defilements

Right Thought VS Ignorance

wisdom to control fined defilements

2.4 ) Three areas of training

In learning Buddhism , the Buddha taught that there are three areas of training

(ti-sikkha): morality, mentality, and wisdom., There are very important to know

all of them.

2.4.1 ) Training in Morality

2.4.1.1 ) Kinds of Morality

There are several levels of morality, but we may easily divide it into three

classes, as follows:

(a) Morality for good conduct;

(b) Morality for Dhamma practice

a ) Morality for good conduct

These are abstinences of evils and misconduct by body and speech, e.g. the five

precepts, the eight precepts, the ten precepts and the 227 precepts. This type of

moral restraint arises from a firm resolution to refrain from bodily and verbal

misconduct. Observers of these precepts will enjoy a peaceful living in society

and save themselves from distraction. This level of morality is very necessary

for one who practices Dhamma. At least they should determinedly abstain from

five evils, e.g. killing and harming human beings and animals, harming and

doing violence to property of others, harming or doing violence to the beloved

and the highly valued of others, e.g. their spouses and children, lying,

slandering, using harsh language, frivolous talking, and taking intoxicants,

which causes heedlessness and mindlessness.

b) Morality for practicing Dhamma

The Buddha taught ," When your eyes see from the world, liking and

disliking appear in the mind . Have the mindfulness to know when they do. If

you don't see the liking or disliking immediately, the mind will be burdened and

influenced by greed, aversion and ignorance." The mind will stray from its

normal state of purity and become immoral. A mind without morality is

actually an abnormal mind. It has the mental defilements ( greed, aversion, etc.)

influencing it.

This is sense-restraint (indriyasavara-sla), which is further developed

from morality for good conduct. It arises from mindfulness, which protects

the mind from domination by defilements when the eyes, ears, nose,

tongue, body and mind contact sense-objects. For example, when one sees a

wallet falling out of a man's pocket and craves for it, mindfulness will recollect

the craving. As the result, craving cannot dominate the mind. The mind will

remain calm and firm in its normal state. The mindful one will call the owner to

pick it up. Both will be happy at the end. Alternatively, when one is scolded

and gets angry, if mindfulness recollects anger, the mind will not be enraged by

anger. It will remain calm and firm as usual. There will be no quarrel, no

exchange of words or assault, etc. Sense-restraint is an effective instrument for

developing mindfulness. Not only is it a moral rule, it is also conducive to

insight development through mindfulness of consciousness in everyday life.

For this reason, it is what a Dhamma practitioner should practice and observe

in everyday life.

2.4.2 )The training in Mentality ( concentration)

The training of Concentration through meditation is the second fold of

trisikha. The pali word for meditation is bhavana, which literally means

"development, cultivation or culture" Since the practice has to do directly

with the mind , the word bhavana therefore refers specifically to a

process of mental culture or mental development .

Buddhist meditation is essentially an experiential activity. It is a

means to mental development through practice, not a scholartic subject to

be understood through books. It deals particularly with the training of the

mind, which is the most important component of the entire human entity.

Because mind is a forerunner and prime source of all actions, be the

physical, verbal or mental, It need to be properly cultivated and

developed. Meditation is the mental development in the real sense of the

term bhavana, for it's aim not only a temporary calm and tranquility of

mind, but also a purifying the mind of defilement and negative influence

, such as sensual desire, lust, hatred, jealous, envy, worry, ignorance,

restlessness. It cultivates and bring to perfection such wholesome and

positive qualities of and as confidence, compassion, wisdom, energy,

mindfulness, concentration and penetrative insight.

2.4.2.1 ) Purpose of Training in Mentality

The purpose of this training is to develop concentration and moral

consciousness (mahkusala-citta) that is associated with wisdom and ready

to further comprehend the truths of Matter and Mind.

2.4.2.2 ) What to Study about Consciousness

Mental training is about learning our own mental states ≠ which state of mind is

a virtuous one, which is not, which state of mind is suitable for Samatha

meditation, which for Vipassana, and which state of mind is unfit for any

practice at all. We need to know clearly the characteristics of each mental state.

This way, we can see which is the most appropriate practice at any given time.

Let's have a look at what types of mental states are virtuous and which are not.

Virtuous ones do not have desire, aversion or ignorance controlling them.

So if in any moment the mind is wanting, is in a state of anger or stress, is lost

in thought or in sense perception (looking, hearing, etc.) then it is surely not

a virtuous one in the Buddhist sense. This is an easy way to measure the quality

of the mind in any given moment. With that said, sometimes we can't tell if

the mind has desire, aversion or ignorance because they are there in such a

subtle form. In such cases, there are other ways to know. A truly virtuous mind

is a light one (lahuta). The arising of a weighty mind is a sure sign that we are

faltering in our practice, that unscrupulousness or unwholesomeness

has come in to replace virtue. Some people's minds become so heavy in their

practice it is as if they are carrying a mountain on their shoulders. A virtuous

mind is also gentle and pliant (muduta). Any rigidity or dullness is not virtuous.

Some people have their minds held rigid all day long. A virtuous mind

must be agile and nimble (pagunnata). Be cautious and cognizant of such things.

We may notice that if we are too deliberate when we set our minds to practice,

there will arise heaviness, tightness, dullness or inattentiveness. Why is that? It

is because greed has entered. Wanting to practice is a form of greed. When we

want to meditate we bring the wanting into our practice and it will affect our

mind. Normally when the desire arises to meditate, we meditate. As such, our

actions are resulting from a state of mind that is defiled with desire, a non-

virtuous state. Heaviness, rigidity, inattentiveness and dullness will thus appear.

There will be no chance for a truly impartial mindfulness of inner phenomena to

occur. Genuine mindfulness cannot occur at that moment because the area has

already become a defiled one. Mindfulness can certainly never arise in

conjunction with a defilement. We can only have one or the other. Therefore, if

we are meditating and the mind is rigid or dull, know that this mental state has

arisen out of greed. Also when the rigidity and dullness arise, aversion will

follow because we want these states to go away. We don't like them and feel

confined and edgy. We want to be pleased, happy and comfortable. Once

again, mental defilements prevail. So we must come to learn the qualities of

virtuous and non-virtuous mental states within ourselves.

There are two points, i.e. what type of consciousness is moral vs. what

kind is immoral; and what kind of mind is good for concentration

practice (samatha-bhvan) and what kind is good for insight development

(vipassan-bhvan). If a Dhamma practitioner does not study these matters

well, he or she may ignorantly develop immoral consciousness and

misunderstands that he or she is practicing Dhamma. Likewise, he or she may

mistakenly practice meditation (Samatha) and believes that it is a practice for

insight development (Vipassan).

2.4.2.3 ) Nature of Moral Consciousness

Moral consciousness must be associated with beautiful mental factors or

sobhaa cetasika. With such mental factors, consciousness is unblemished and

righteous. There are 25 types of beautiful mental factors (the Higher Doctrine

(Abhidhamma) refers to a mental factor (cetasika) as a mental state, like a state

of consciousness). These beautiful mental factors can be divided into 4 types,

as follows:

2.4.2.4 ) The beautiful mental factors that are common to

all moral consciousness (sobhaa-sdhraa cetasika) are of 19 types,

namely:

(1) Saddh: faith, i.e. sensible belief which should conform to the teaching of

Lord Buddha;

(2) Sati: mindfulness, not noting as is widely translated at the later stage;

(3) Hiri: moral shame of an evil;

(4) Ottappa: moral dread of the outcome of an evil that will lead to suffering

and trouble;

(5) Alobha: non-greed or non-craving;

(6) Adosa: non-hatred or loving-kindness;

(7) Tatramajjhattat: specific neutrality of mind to a condition through

wisdom;

(8) Kya passaddhi: calmness of the mental factors, e.g. feeling;

(9) Citta-passaddhi: tranquility of mind;

(10) Kya-lahut: lightness of mental body;

(11) Citta-lahut: lightness of mind;

(12) Kya-mudut: pliancy of mental body;

(13) Citta-mudut: pliancy of mind;

(14) Kya-kammaÒÒat: adaptability of mental body

(15) Citta-kammaÒÒat: adaptability of mind;

(16) Kya-pguÒÒat: proficiency of mental body;

(17) Citta-pguÒÒat: proficiency of mind;

(18) Kyujjukat: rectitude of mental body; and

(19) Cittujjukat: rectitude of mind. After knowing these beautiful factors that

must accompany moral consciousness, it will not be difficult to ascertain which

state of consciousness is moral or immoral. For easy notice, it can be said that if

any state of consciousness is mindless, it is absolutely immoral; and if any state

of consciousness is heavy, tense, rigid, drowsy, stiff or dominated by a

defilement, or attempts to intervene instead of being impassively mindful of an

object of consciousness, then it is obviously immoral.

2.4.2.5 ) The beautiful factors in boundless states

(appamaÒÒacetasika)

are the beautiful factors that extend boundless loving-kindness to all animals.

These factors are of 4 types, namely:

(1) Metta: loving-kindness to others;

(2) Karuna: compassion for others to end their suffering;

(3) Mudita: sympathetic joy when others are happy; and

(4) Upekkha: indifference when others suffer and one cannot help. However,

the Higher Doctrine (Abhidhamma) classifies only two kinds of cetasika as

appamannacetasika: karuna and mudita because karuna (lovingkindness)

is adosa (non-hatred) and upekkha (indifference) is tatramajjhattata i.e.

equanimity of mind to conditions, as is described above under the heading of

beautiful factors that are common to all moral consciousness.

2.4.2.6 ) Nature of Immoral Consciousness

Immoral consciousness is rooted in evils or associated with immoral factors or

akusala cetasika, which are of 14 types/states and are classified into 5 classes;

as follows:

2.4.2.7 ) Delusion (moha) class: as follows: -

(1)Moha: delusion or nature that conceals the truth of an object of

consciousness such that the consciousness cannot conceive the object as it

actually is;

(2)Ahirika: shamelessness of bodily, verbal and mental misconduct;

(3)Anottappa: fearlessness of the outcome of evils; and

(4)Uddhacca: restlessness or the natural state in which the mind cannot firmly

concentrate on a mind-object

2.4.2.8 ) Greed (lobha) class: These mental factors can

accompany all of the eight types of immoral consciousness rooted in greed:

They are of three types/states, as follows:

(1)Lobha: greed and covetousness of sense-objects ≠ visible objects, sound,

odor, taste, tangible objects and mind objects;

(2)Dihi: misbelief; and

(3) Mna: conceit. Meanwhile, since this is of three types, it is called, the class

of lotika cetasika.

2.4.2.9 ) Hatred (dosa) class: These mental factors can

accompany two types of consciousness rooted in hatred. They are of four

types/states, as follows:

(1) Dosa: hatred or anger;

(2) Iss: envy of the qualifications or merits of another person or jealousy;

(3) Macchariya: stinginess on one's own property and merits or meanness; and

(4) Kukkucca: remorse or distress arising from a sense of guilt for past wrongs,

worry and anxiety about virtue that has not been done.

Meanwhile, as this class is of four types, it is called, the class of

docatuka cetasika.

2.4.2.10 ) Sloth and torpor (thna-middha) class: These

mental factors associate or accompany five types of immoral consciousness that

are prompted (sasankhrikam) (consisting of four types of consciousness rooted

in greed and one type of consciousness rooted in hatred, the details of which

will not be enumerated here because it will make this Article too complex and

difficult

for Dhamma practitioners who have never studied the Higher Doctrine

(Abhidhamma) before). This class is of two types/states of consciousness, as

follows:

(1) Thna: Sloth or nature that depresses or discourages the mind; and

(2)Middha: Torpor or nature that causes drowsiness or idleness

to conceive an object of consciousness. Meanwhile, since this class is of 2

types, they are called, thiduka cetasika.

2.4.2.11 ) Doubt (vicikicch) class: Indecision and

uncertainty about an object of consciousness is a mental factor that accompanies

only consciousness rooted in doubt. Doubt here only refers to immoral doubt,

i.e. a skeptical doubt about the virtues of the Triple Gem, doubts about the

Aggregates, the Spheres and the

Elements in the past, present and future, and doubts about the Dependent

Origination. Other doubts, such as, doubts about technical matters or a doubt

about a street name, are not regarded as immoral doubts, but are false doubts or

pairpakavicikicch. If consciousness of a Dhamma practitioner is associated

with only one of these mental factors, then it is regarded as immoral. An

immoral mental factor that accompanies every immoral consciousness, which

we should study well, is delusion (moha),which by nature is ignorance of the

truth of an object of consciousness. Particularly for one who practices insight

meditation, if through ignorance consciousness is distracted from Matter and

Mind to a conventional mind-object or although, then it is abstracted. Thus, we

should know abstractedness well because it is a foe that comes to mind most

often for insight practitioners. In any event, it is true that abstraction may lead to

thoughts about a subject matter that is moral, but that would be only a worldly

moral or at best meditation practice for concentration, not for insight

development. Insight development requires consciousness to

be mindfulness of Matter and Mind as they truly are. The wording

"mindfulness of Matter and Mind as they truly are" is intrinsically non-

delusion (amoha) or wisdom (paÒÒ).

2.4.2.12 ) Summary

In sum, Dhamma practitioners should know the states of moral consciousness

and immoral consciousness well. Otherwise, they may ignorantly and

mistakenly develop immoral consciousness in the belief that that they are

practicing Dhamma for insight development.

Following are examples:

(1) If mindful of any object, consciousness becomes heavy, tense, stiff or

drowsy, consciousness at that moment is certainly immoral;

(2) If thinking about an unwholesome matter, the consciousness is obviously

immoral;

(3) If thinking about a wholesome matter, e.g. thinking of helping others,

thinking of repeating "Buddho" as the word of exercise, thinking of noting

movements of the abdomen, thinking of the Triple Gem, contemplating that this

body is impure/loathsome, thinking of in-and-out breathing, reflecting that one

is not a self, only Matter and Mind, which are impermanent, suffering and

not-self, then, consciousness at that moment is ordinary moral consciousness.

Thus, it is not yet a practice for insight development; and

(4) If unintentionally consciousness is mindful of the present condition as it

really is, the consciousness will be light, pliant, adaptable, proficient, upright,

mindful, awaken, cheerful, peaceful, clean and bright. The consciousness at that

moment is moral and applicable at the stage of insight development

2.4.3 )Training in Wisdom

2.4.3.1 ) Purpose of Training in Wisdom

To learn how to use quality consciousness to study and comprehend the truths

of Matter and Mind until it can relinquish Matter and Mind and realize Nibbna,

which is a state of oblivion to Matter and Mind, all defilements and craving.

2.4.3.2 ) Types of Wisdom

2.4.3.3 ) Wisdom classified by quality of knowledge:

divided into 2 types, namely:

(1) Mundane wisdom or lokiya-paÒÒ is knowledge and wisdom for living in

this world with minimal suffering or for temporary restraint from suffering or

temporary suppression of defilements and craving. For example, a person with

mundane wisdom will wisely give alms, observe the precepts and practice

meditation for peace of mind, etc.; and

(2) Supermundane wisdom or lokuttara-paÒÒ is knowledge and

comprehension of the Noble Truths, thereby causing the mind to detach itself

from Matter and Mind/body and mind and realize Nibbna, which is truly

bliss of emancipation.

2.4.3.4 ) Wisdom classified by origin: divided into 3 types,

namely:

(1) SutamayapaÒÒ or wisdom acquired by acceptance of a transfer of

knowledge from other persons, e.g. wisdom resulting from reading textbooks

and listening to teachings of one's parents and teachers, etc.

(2) CintamayapaÒÒ or wisdom acquired by contemplation, reflection or

reasoning; or knowledge that is thought out

(3) BhavanamayapaÒÒ or wisdom acquired by development of mindfulness.

This kind of wisdom is further divided into 2 types, namely, wisdom resulting

from Samatha kammahan or meditation, which is knowledge and wisdom of

developing the mind towards tranquility, and Vipassan pann, i.e. penetration

of truths of Matter and Mind through constant mindfulness of Matter and Mind.

This wisdom will arisen up by observation, we observe the body and

mind spontaneously and not to interrupt in it , we let the nature arise up by

separate the mind to be the observer.

wisdom resulting from

knowledge that mental development or

is thought out knowledge from practice

knowledge that is learn

from others

Types of Wisdom

Now we come to the lesson on the arising of insight wisdom which sees

the true nature of the body (rupa) and mind (nama). But first we must see the

mistakes that meditators make which create obstacles to path of insight. We

must not falter to either of the two extremes that block our progress in

Vipassana and in the arising of wisdom. The first extreme is

controlling our mind to the point of suspending it, making it frozen stiff or

overly fine and subtle. The other extreme is letting the mind get lost, mindlessly

following our ignorant and indulgent thoughts. These are the two directions we

can falter ≠ total control, or mindlessly following the lure of the defilements.

Buddhism teaches the middle way. It is important to remember that everything

starts in the mind, and then action follows. So whether we tortuously keep

our bodies under control, or have them mindlessly go unchecked and do

whatever they please, the physical world is not where the root of the mistakes in

our practice lies. We must try to open our minds to what is being said here and

practice it. Then we will see for ourselves whether or not suffering subsides in

our lives. If we want to know the Buddha's middle way in our experience then

we should gradually keep learning until genuine mindfulness arises, the

automatic and impartial awareness of mental and physical phenomena as they

arise in our experience. Genuine mindfulness (sammasati) will occur as a result

of clearly recognizing mental states as they arise, not from holding

concentration in one spot, or mental noting, or forcing it into being.

The Abhidhamma teaches that the proximate cause that enables genuine

mindfulness to arise is the recognizing of mental and physical phenomena.

When we first practice using the four foundations of mindfulness

(satipatatahana) that were taught by the Buddha (namely, the body, feelings,

mind and Dhamma), we do so to achieve this mindfulness. We practice

watching the body until we can see the truth of physicality (rupa).

We practice watching feelings until we truly see the reality of feelings (vedana).

We practice watching the mind until we come to know the truth of the mind

(citta). Genuine mindfulness arises on its own when we see the reality of these

things. Usually we should watch the mind.

2.4.3.4 ) Those two kinds of people : This is because most

of those who come are city people with busy minds. They are thinkers. Their

jobs involve thinking all day. Watching the mind is the practice most suitable

for such people. Those who are greedy, who want the comforts in life and enjoy

fashion and beauty should practice by watching the body. Take a look at the

decision to go to practice at a meditation center. We don't think about what type

of personality we have. We want to go, so we do. We don't notice our mental

states. Our friends decide to go, so we go too. We unwittingly believe that if a

meditation center becomes popular, it must be a good one. The truth is it may or

may not be. Furthermore, the master may be first-class, but if the practice

doesn't suit our aptitudes and we merely follow the technique as directed, we

won't accomplish much. So before we practice we need to observe ourselves

and determine where our abilities lie. If we are the kind that is happy

with worldly pleasures, beautiful things, comfortable surroundings, and like

being left alone in peace and quiet, we may best suited to watch the body. This

is because when we watch the body, we will easily come to know that it is not

happy, comfortable or beautiful. Those who think too much, who are caught up

in their heads, should watch the mind. We should discern which of these two

main personality types matches us best: sensual or analytical; that is, do our

passions lie primarily with worldly pleasures or intellectual ones? Let the choice

here act as a guideline for what our objects of meditation should be when

we begin our practice. If we are primarily sense driven, we should watch the

body, and if we are analytical we should watch the mind. The other two areas to

watch (according to the teachings of the Buddha on the four foundations of

mindfulness, the Satipatathana Sutta) are feelings (Vedana-Nupassana) and the

true nature of phenomena (Dhamma-Nupassana). We should not watch those

two areas until our minds are a little more advanced, a little more ripe for

wisdom. Watch the mind and the body first as they are fundamental. It

is important to note, however, that watching body is most appropriate for those

that are skilled in the absorption concentration levels (jhana). Unskilled minds

that concentrate hard will completely lose themselves in the body. For example,

if we watch the abdomen rising and falling, the mind will be motionless and

completely latched to the abdomen, thus rendered ineffective. In walking

meditation, the mind will be latched to the feet lifting and moving. In watching

the breath, the mind will stick to the breath so completely that we lose ourselves

in it. It is difficult to watch the body correctly if the mind is not firmly rooted in

awareness, that is, if our mind tends to slip down into the object of observation.

If we can reach the peace and higher concentration of the second jhana,

something arises that masters in the forest monk tradition call "the knower" or

"the watcher". This watcher is the awakening of right concentration,

an unshakable awareness that clearly sees that the body, the feelings, the good

and bad thoughts, and the mind that watches are all distinct and separate

entities. The body moves; the mind is the watcher. The body sits, and the mind

is the watcher. This point is clearly presented in the Abhidhamma when it

shows the distinction between the knower and the known. This means that when

we watch the body, we should not get immersed in it. The mind should be

independent and watch from a distance as if we are watching someone else. We

see this body stand, walk, sit and lay down. The mind is the watcher. When

we practice in this way, we will see directly that the body is not us. There will

be no need to think about it; the body will be clearly and directly seen as not us

or ours. The body stands, walks, sits and lies down and the mind is the watcher.

This is how to watch the body. One day the truth will show itself that the body

is just flesh and bones, water, heat and movement. The body is under constant

oppression by unsatisfactoriness (dukkha), always in some form of discomfort.

Then the mind orders the body to move or act to try to relieve the discomfort.

When we practice correctly we will see the true characteristics of the body for

ourselves. Watching the mind is easier than watching the body.

When we watch the mind we will see that there are two things that arise

in each moment: a mental phenomenon and consciousness. This is because

one's consciousness does not arise unless there is an object of consciousness

≠ they appear in unison. We cannot watch the mind without mental phenomena

(cetasika) because the mind has no body or form of its own. So first we should

watch each mental phenomenon, whether it is classified as a feeling or

sensations (ved„na), memory (saÒna), or active thinking or mental formations

(sankhara). All such phenomena arise and fall in conjunction with

consciousness. For example, at times we have a virtuous mind and at times we

do not. Our impression is that the mind that belongs to us is now virtuous,

or it is greedy, averted or lost in thought or sense perceptions. This is how we

perceive it at first. But when the mind that is ripe with wisdom arises, it will

see clearly that consciousness is one thing and greed is another. Consciousness

is one thing and disliking is another. Consciousness is one thing and thought is

another. They will show themselves as separate and distinct processes. Later we

will be able to directly watch their true nature (Dhamma-Nupassana). But first,

keep watching and knowing the phenomena that arise in the mind.

If we have already been practicing a certain meditation technique which

involves watching the body and/ or the mind, I recommend we stay with it.

There is no need to stop or change what we do.

When we understand the principles correctly, we should integrate them

into our present practice. If the fundamental principles behind our practice are

lacking or misconstruced, then it doesn't matter how gracefully we walk or how

still we sit; we will not be practicing Vipassana and what we do will not lead to

insight wisdom. Those in marching bands have beautiful posture and perform

gracefully, but we certainly don't see much enlightenment going on there! Our

posture and technique is not the least bit relevant. We can just keep practicing

whatever style we have learned in the past, though we must bring a correct

understanding into it. If we have practiced watching the in-breath and out-

breath, and we are comfortable with it, then we should keep at it. If we feel

agitated, we may then want to pick another place in the body as a home base for

our attention When we watch the body as in Vipassana meditation. We can

choose any observable phenomenon of the body, we can see that there is rising

and falling occurring there, and the mind merely watches this. The mind must

be the watcher, an independent phenomenon from the object. The mind does not

sink down to the abdomen but is rooted in awareness, and simply sees that the

body has this rising and falling motion at the abdomen. Or the mind sees the

body is breathing in. It sees the body breathing out. The mind watches the body

stand, walk, sit and lay down . The mind is just the watcher. The body moves

and the mind watches. The body ceases to be ours. This body moves, but it is

not us moving. True mindfulness arises. The mind awakens and sees that the

physical form that is moving is not us.

"Buddha gave permission

to Saributra to ordain

Rahula to be a novice."

2.5 ) Maha Satipahna Sutta

" Thus have I heard, on one occasion the Blessed One was staying in the

Kuru country. Now there is a town of Kurus called Kammasadhamma. There

the Blessed One addressed the monks ' Monks.'

'Lord,' the monks replied.

The Blessed One said this:' This is the direct path for the purification of

beings, for the overcoming of sorrow and lamentation, for the disappearance of

pain and distress, for the attainment of the right method, and for the realization

of unbinding- in other words , the four frames of reference . Which four?'

There is a case where a monk remains focused on the body in and of

itself- ardent, alert, and mindful-putting aside greed and distress with reference

to the world . He remains focused on feelings....mind....mental qualities in and

of themselves- ardent, alert, and mindful- putting aside greed and distress with

reference to the world."

2.5.1) Mindfulness of the body ( Kynupassan)

" And how does monks a remain focused on the body in and of itself?"

2.5.1.1 Mindfulness of breathing

" There is the case where the monk-having gone to the wilderness , to the

shade of the tree, or to an empty building- sits down folding his legs crosswise,

holing his body erect and setting mindfulness to the fore [lit: the front of the

chest]

Breathing in long, he discerns that he breathing in long; or breathing out

long, he discern that he is breathing out long.

Or breathing in short, he discerns that he is breathing in short; or

breathing out short, he discern that he is breathing out short.

He trains himself to breathe in sensitive to the entire body and to breathe

out sensitive to the entire body . He trains himself to breathe in calming the

bodily fabrication and to breath out in calming the bodily fabrication. Just as a

skilled turner or his apprentice , when making a long turn, discerns that he is

making a long turn, or when making a short turn, discerns that he is making a

short turn, in the same way the monk, when breathing in long, discerns that he

breathing in long; or breathing in short , he discerns that , he breathing in

short.... He trains himself to breathe in calming the bodily fabrication and to

breath out in calming the bodily fabrication.

In this way he remains focused internally on the body and of itself, or

externally on the body in and of itself, or both internally and externally on the

body in and of itself. Or he remains focused on the phenomenon of origination

with regard to the body, on the phenomenon of passing away with regard to the

body ,or on the phenomenon of origination and passing away with regard to the

body. Or his mindfulness that ' There is the body' is maintain to nthe extent of

knowledge and remembrance . And he remains independent, unsustained by (

not clinging to ) anything in the world. This is how the monk remains focused

on the body in and of itself."

2.5.1.2 ) The Four Postures

" Furthermore , when walking, the monk discerns that he is walking.

When standing, he discerns that he is standing. When sitting, he discerns that he

is sitting. When lying down , he discerns that he is lying down. Or however his

body is disposed, that is how he discerns it.

In this way he remains focused internally on the body in and on itself, or

focused externally....unsustained by anything in the world. This is how a monk

remains focused on the body in and on itself.

2.5.1.3 ) Clear Awareness in Minor Postures

" Furthermore , when going forward and returning , he makes himself

fully alert; when looking toward and looking away..when bending and

extending his limbs....when carrying his outer cloak, his upper robe and his

bowl....when eating, drinking, chewing, and savoring...when urinating and

defecating...when walking, standing, sitting, falling asleep, walking up, talking,

and remaining silent, he makes himself fully alert.

In this way he remains focused internally on the body in and on itself, or

focused externally....unsustained by anything in the world. This is how a monk

remains focused on the body in and on itself.

2.5.2 Mindfulness of feelings ( Vedannupassan )

" And how does monks a remain focused on the body in and of itself?"

There is the case where a monk , when feeling a painful feeling, discerns

that he is feeling a painful feeling. When feeling a pleasant feeling, he is feeling

a pleasant feeling, he discerns that he is feeling a pleasant. When feeling a

neither - painful-nor - pleasant feeling., he discerns that he is feeling a neither-

painful-nor-pleasant feeling.

When feeling a painful feeling of the flesh, he discerns that he is feeling a

painful feeling of the flesh. When feeling a painful feeling not to the flesh, he

discerns that he is feeling a painful feeling not to the flesh . When feeling a

neither - painful-nor - pleasant feeling of the flesh, he discerns that he is feeling

a neither-painful-nor-pleasant feeling of the flesh.

In this way he remains focused internally on feelings in and of

themselves, or externally on feelings in and of themselves, or both internally

and externally on feelings in and of themselves Or he remains focused on the

phenomenon of origination with regard to feelings, on the phenomenon of

passing away with regard to the body ,or on the phenomenon of origination and

passing away with regard feelings. Or his mindfulness that ' There are feelings'

is maintain to the extent of knowledge and remembrance . And he remains

independent, unsustained by ( not clinging to ) anything in the world. This is

how the monk remains focused on feelings in and of themselves."

2.5.3 ) Mindfulness of the Mind ( Cittnupassan )

" And how does monks a remain focused on the mind in and of itself?"

There is the case where a monk, when the minds has passion. discerns that the

mind has passion. When the minds is without passion. discerns that the mind is

without passion. When the mind has aversion, he discerns that the mind has

aversion. When the mind is without aversion, he discerns that the mind is

without aversion. . When the mind has delusion , he discerns that the mind has

delusion. . When the mind is without delusion , he discerns that the mind is

without delusion.

When the mind is restricted, he discerns that the mind is restricted. When

the mind is scattered, he discerns that the mind is scattered. When the mind is

enlarged , he discerns that the mind is enlarged. When the mind is not enlarged ,

he discerns that the mind is not enlarged. When the mind is surpassed , he

discerns that the mind is surpassed. When the mind is unsurpassed , he discerns

that the mind is unsurpassed. When the mind is concentrated , he discerns that

the mind is concentrated. When the mind is not concentrated , he discerns that

the mind is not concentrated. . When the mind is released , he discerns that the

mind is released. . When the mind is not released , he discerns that the mind is

not released.

In this way he remains focused internally on the mind in and of itself, or

externally on the mind in and of itself, or both internally and externally on the

mind in and of itself. Or he remains focused on the phenomenon of origination

with regard to the mind, on the phenomenon of passing away with regard to the

mind ,or on the phenomenon of origination and passing away with regard on the

mind. Or his mindfulness that ' There is a mind' is maintain to the extent of

knowledge and remembrance . And he remains independent, unsustained by (

not clinging to ) anything in the world. This is how the monk remains focused

on the mind in and on itself"

2.5.4 ) Mindfulness of the Mental-Quality( Dhammnupassan)

" And how does monks a remain focused on the mind in and of itself?"

2.5.4.1 ) The five Hindrances

" There is the case where a monk remains focused on the mental qualities

in and on themselves with reference to the five hindrances. And how does a

monk remain focused on the mental qualities in and on themselves with

reference to the five hindrances? There is a case where, there being sensual

desire present within me , a monk discerns that ' There is sensual desire present

within me' or there is no sensual desire present within me , a monk discerns

that ' There is no sensual desire present within me' He discerns how there is the

arising of unarisen sensual desire. And he discerns how there is the abandoning

of sensual desire once it has arisen. And he discerns how there is no future

arising of sensual desire that has been abandoned. [ The same formula is

repeated for the remaining hindrances: ill will, sloth and torpor, restlessness and

anxiety, and doubt]

In this way he remains focused internally on mental qualities in and of

themselves, or externally on mental qualities in and of themselves, or both

internally and externally on mental qualities in and of themselves Or he

remains focused on the phenomenon of origination with regard to mental

qualities, on the phenomenon of passing away with regard to mental qualities

,or on the phenomenon of origination and passing away with regard to mental

qualities. Or his mindfulness that ' There are mental qualities' is maintain to the

extent of knowledge and

remembrance . And he remains

independent, unsustained by

( not clinging to ) anything in the

world. This is how the monk

remains focused on mental

qualities in and of themselves

with reference to the five

hindrances"

( The Buddha came back to

Kabillabhat Town .

PART THREE : ) practice meditation

PRACTICE MEDITATION

Saupadisesa Nibbana

Nibbana with the substratum of

life remaining

Anupadisesa Nibbana : Nibbana

without the substratum of lifre

remaining

The purpose of to practice meditation is to achieve the NIBBANA.

Nibbana is the state whereby all the burning desires, piecing pains,passions and sufferings closely associated with the human mind are beingextinguished. The manner by which the "burning heat " of the mind is being extinguished refers to the manner by which the mind reaches the extinguishing point which is called " Nibbana"

Thus " Nibbana' in the human and spiritual context implies a condition in which our mind is absolutely not being burnt and pierced by all sorts of desires and other associating feeling of binding attachment andcravings

3.1) Tools for Practicing Dhamma

An important tools for observing mind is mindfulness and clear comprehension (sati and sampajanna) As a matter of fact, the word "mindfulness" in the Tipitaka means recollection. The Abhidhamma further explains that mindfulness is characterized by the presence of mind. It also indicates that the proximate cause of mindfulness is a strong perception of the condition. which mean awareness, attentiveness, and constant observation. The vipassana meditation is to be aware of the feelings that are happening in our mind. Some examples are feelings of doubt, greed, worry,

happiness and sadness. This is the practice of being mindful, which is the tool to

be aware of the objects of consciousness that arise. We are all encouraged to be

aware and not to get lost through the six sense doors, namely, the eyes, ears,

nose, tongue, body (tactile sense) and mind, of which most common are through

the eye and the mind doors, intently focusing on an object or getting lost in the

world of thoughts. By consistently being aware, not getting lost in thoughts or

over-focusing, we can achieve clear comprehension, clarity of consciousness.

Through continuous practice , your mindfulness and clear

comprehension will gain strength and your awareness becomes more

refined . Each time the mind tell you to do something , you do not take

action immediately but mindfulness and clear comprehension will assit

in determining whether your mind 's command should be followed:

the four type of clear comprehension are :

3.1.1) Clear comprehension of purpose ( Satthaka -

sampajanna) informs you whether an action is useful or not . The

main you types of usefulness are :usefulness for the body and for the

development os wholesome states . For example , when someone is

walking nex t to you as you are practicing walking meditation ,you are

incline to turn into that direction to find out who that person is .But

you clear comprehension will ponder whether that action is . useful or

not . If it is determined to be useful , You can take a look at the

person . if not , then you should not pay attention . Observe yourself

during mindfulness practice if you have ever felt this way.

3.1.2 . Clear comprehension of suitability

( Sappaya - sampajanna) decides whether an action commanded by the

mind will lead to danger or not.

3.1.3. Clear comprehension of the domain ( Gocara -

sampajanna ) contemplates all movements of the body, from the

beginning to the end . For instance , you are aware of your hand

reaching out, being lowered , touching something , or yourself drinking

something , putting something down. You are completely aware of all

physical activities.

3.1.4. Clear comprehension of reality (Asmmoha-

sampajnna ) contemplates the action between the mind and the body

.As the mind commands it, the body's action follow in order to satisfy

the mind . For instance , you become instantly aware that you are

standing up as a result of the mind's command. This kind of awareness

is called awareness through existence, sense-doors and the Four

Primary Elements : element of extension ( solid element ) , element of

cohesion ( fluid element) element of heat or radiation

( heating element) element of vibration or motion ( air element )

3.2 Samatha and Vipassana Meditation

3.2.1 The differentiation between Samatha and

Vipassana

Headings Samatha Vipassana

The Purpose Tranquillity Enlightenment

Level of Secondary Primary

Important

Characteristic 1.lustful 2.Dosa 1.Conventional

of a person 3.Deluded4.Faitful 2.Thinkable

5.Intelligent6.speculative

The Objects Any objects Foundation of

Mindfulness 4

Practicing Object examination Characteristic

of examination

Practicing Need quiet places Daily life

practicing

The result Happiness Nibbana

The practice of insight meditation or vipassana bhavana ,inwhich

mindfulness in Satipathana 4, is the most important element. The kind of

insight practice is based on the state of the mind in between momentary

concentration( khanika samathi) and neighborhood samadhi.

The second is Samatha meditation, in which highly concentration of

jhana has been already attained in this stage, the mind is completely

controlled by the force of will power into the tranquil state of absorption

, which actively prepare for application all duties including realization of

the true nature through Satipatathan 4 and three kinds of wisdom.

To practiced Samatha meditation , a properly structured

environment is required. For example, it should be relatively seclude and

quiet place , somewhat segregated from other activities and completely

free from disturbances.

Contrarily, vipassana meditation does not need any of these

requirements. Although Samatha, in the initial states of practice, may

prove valuable, but this training employs only one object as a tool for

cultivating one - pointedness of mind, whereas meditation in the form of

vipassana meditation , use all available experiences as the primary matrix

by which mindfulness and insight may be developed.

In this way , this kind of insight meditation can take place in all

experiences, physical, emotional, and psycological, as its objects of

training. It also means that one can practice it in all activities and

situation that Samatha can not enjoy this kind of free range. So we may

asset that Vipassana meditation in this kind of vipassana samadhi is one

spiritual discipline that can be practiced in all times, in all places and all

under circumstances.

Samatha and Vipassana meditation are also different in terms of the

objectives and goals each aims to achieve . The former is connected with

one pointed-ness of mind, tranquility , psychic powers , whereas the latters

aims as increased awareness, knowledge, wisdom, right understanding ,

virtues and purification of the mind and the realization of Nibana.

To practise this kind of meditation, Satipathana , the foundation of

mindfullness is the key factor in the development of Vipassana . This

mindfullness is the quality of awareness, which is applied to four groups

of experiences , namely the body, the sensation , the mind and the mental

objects ( particularly in reference to moral and spiritual experience of

dhamma) . Thus the discourse is divided into four principal sections each

dealing with and individual class of experiences on which mindfulness

should be cultivated.

Beginners may find it more practicable to begin training with

mindfulness with the first section of Satipathana on the body , particular

the breathing exercises. Once the basic technique has been mastered, it

becomes increasingly more natural to " ever dwell in meditation" constantly

and effortlessly observing other parts of the body, the feeling , the mind

and the mental objects , even while carrying one's own duties and

responsibilities in the daily life.

a ) K„ynupassan : Contemplation to the body

The first section of mindfulness deals with the body

( kayanupassana) This includes the breath , the physical postures, the

body activities, the analysis of various physical components, the material

elements, and death. These are realities of life one has to deal with. One

should practice constantly applying mindfulness to all these experiences

founded on the body, for instance, mindful of the breath, whether short

or long , shallow or deep, refined or crude, regular or irregular, and so

forth. The purpose is to train the mind is on the present, by being

constantly aware of what is going on at the moment. The same principle

may be applied to the body posture, as standing, walking , sitting or lying

down as well as to other physical activities like eating or drinking.

3.3 ) Foundation of Mindfulness

Kayanupassana(Contemplate to

the body)

∑Body, the physical postures, the body

activities,

∑Breath

Vedananupassana

( Contemplate to the feeling)

pleasant, unpleasant and

neutral

b) Vedannupassan : contemplation to the feeling

The second section deals with feeling ( vedannupassan) of three

types , pleasant, unpleasant and neutral. These feelings keep arising one

after another that mindfulness and circumspection should be applied to

them at the moment they arise, understanding them objectively as

conditioned phenomena that rise and fall according to the law of

causality, not subjectively as " my feeling". According to the Buddha, the

false belief in the existence of soul or self is largely due to our feelings.

It is there for important that one should train oneself to perceive reality as

it is, by simply observing one's own feelings for what they really are,

natural phenomena that constantly arise and disappear in accordance with

their conditionality. The other ways to consider feelings is the careful

analysis of their nature, their origination and dissolution. In order to

achieve this objective by the use of Vedana nupassana , one is fully

mindful whether one experiences pleasant, unpleasant, or neutral feeling,

and to be aware of the feeling without attachment to them.

c) Cittnupassan: contemplation to the mind

The third section( Cittanupassana) deals with the mind . It is the

spiritual practice involves the ability to understand and control one's own

mind and thoughts, in various conditions such as sensual desire, hatred,

vacillation迷走, concentration, liberation etc, ever mindful of their origination

and dissolution溶解. Besides observing how they change and are conditioned,

the meditators should constantly apply full awareness of the present

moment of experience only, not the past of the future and simply

acknowledging the existence and nature of those mental phenomena .There

is no conscious intervention介入 involved to suppress one thought or

encourage another. It is a simple, uncomplicated process of recognizing

the realities as they are, a pure psycological act of detached

understanding and acceptance.

By continually practicing according to this method, one not only

comes to understand oneself better, but will eventually be able to

penetrate deeply into the most remote reaches of one 's own

consciousness . This kind of practice is not only valuable as far as

Vipassana is concerned, but substantially contributes to peace and

harmony , both within the individual and society.

d) Dhammnupassan , discuss the dhamma as a system of

ethical and spiritual experiences . I n the practical term, This may also

include mindfulness in contemplation, deliberation審議, and investigation of

the Buddha's teachings in the context of one's own perception at the

present moment. Because these Dhamma experience are subjected to the

contemplation and investigation of mind, they are refered to as mental

objects. A few categories of Dhamma are listed in Satipathana Sutta such

as ; the five hindrances, the five aggregates, The six Senses Bases, the

seven Factors of enlightenment, the Four Noble Truths.

3.4) The purpose of Samatha and Vipassana

As mention earlier, there are two main types of meditation found in

Buddhism: Samatha and Vipassana. In coming to the practice of Samatha or

Vipassana, we need to have the mental clarity to know which one we have

selected and for what purpose. The purpose of Samatha is to bring a mind that

is not peaceful to a state of peace, to bring a mind that is not happy to a state of

happiness, and to bring an unwholesome mind to a state of virtue. In

Vipassana, we do not practice to change anything in this way, but to gain a

proper understanding of the way things are (samm-dhitti正見（理解）). We practice so we

can see the true nature of body and mind. The body and mind were seen by the

Buddha as five distinct groups or aggregates called the five khandhas. Each of

which has the inherent characteristic that is called non-substantiality and

unsatisfactoriness (dukkha). We must come to know the truth of this in our

experience. So our job is to become aware of the body and mind regularly with

an inner watchfulness.

This is the practice of Vipassana. When we practice in this way with

frequency, wisdom arises ≠ we come to know the true nature of the body and

mind. This kind of wisdom is called right understanding (sammdhitti). We

come to know that the body and mind are impermanent, suffering and are not

our self, not us. When we have enough wisdom to see the truth of this clearly,

authentically, consciousness can then let go of any attachment to the body and

mind, and automatically comes to know nirvana (Nibbna), the end of

suffering.

If we practice watching the body and mind a great deal, one day we will truly

see that the body and mind are just aggregates, elements of nature, fractions of

the earth. They are not us, nor do they belong to us. When we see the truth that

there is nothing we can constitute as being ourselves, we will reach the first

stage of enlightenment called stream-entry (sotpanna). If we continue watching

the body and mind carefully to the point of letting go of all attachment to them,

then we become an arahant - one who has completely ended suffering. An

arahant is not someone who is able to make the mind something permanently

good, or create permanent happiness or permanent peace. He or

she is one who no longer takes interest in such things. Peace, happiness and the

like are worldly endeavors. An arahant knows the futility in trying to pursue

satisfaction through worldly measures. He or she knows the true nature of body

and mind and is beyond any attachment to them. We need to practice Vipassana

to learn the truth about the body and mind that we consider our own. True

liberation, the end of suffering, is not in trying to make the mind permanently

happy or peaceful, but in seeing the nature of the body and mind as

impermanent, suffering and not us ≠ and then letting go. Wisdom arises when

there is concentration or samadhi. Formally put, samadhi is the proximate

cause for wisdom. However, samadhi is of two kinds and only the second one is

conducive to wisdom.

3.5 ) Two kinds of Samadhi

The first kind of samadhi is calld object-examination (aramma-

n'upanijjhana).and another one is characteristic -examination

(lakkha-n'upanijjhana).

a) Aramma-n'upanijjhana : or (object-examination): when there is just one

object of attention and the mind sticks to this object and is renderedさせる still. The

mind is very focused and peaceful in this state. An example is meditation on

breathing. The mind moves down into the breath and clings to it. Another

choice for this type of meditation is the rising and falling of the abdomen. The

meditator will let his mind sink down into the movement of the abdomen and

rest there peacefully. In walking meditation, those who hold their focus on the

feet are also exhibiting this first type of samadhi . This first type of samadhi,

object-examination, is accomplished during calmness meditation, otherwise

known as Samatha meditation. Even using the mind itself as the object of

meditation can bring us into this type of samadhi. Watching the mind isn't

always Vipassana. If we watch the mind incorrectly, and hold it still, we are

just doing Samatha. It is the same as intently keeping our mindfulness on the

breath. The mind is of the nature to know an object. The object is that which is

of the nature to be known. So if we watch the breath, the breath is the object;

the breath is what is known. If we watch the body standing, walking, sitting and

lying down, the body is the object; the body is what is known. Greed, anger and

delusion are things that are known. The mind is what knows these things. The

mind itself can be both known and that which knows, but it is not both at

the same time. Everything happens in succession. The process can only be

described as a succession of minds or mental moments. At one mental moment

the mind is angry. In the next moment, the mind knows this. The mind that is

angry is gone and replaced by the mind that knows. The mind is the one that

knows all of the khandhas or aggregates When the mind itself is known, it is

functioning as the object. No matter what the object of meditation may be, if we

are focusing in on it, we are practicing Samatha and will achieve aramma-

n'upanijjhana, the first kind of samadhi. If we are looking to practice Vipassana

meditation, then we need to learn about the second kind of samadhi. It is called

characteristic-examination(lakkha-n'upanijjhana).

Samadhi is stability of mind, not just concentration. When the stable

observer is achieved, it witnesses the anticsこっけいさ of the body and mind at a distance.

It is a feeling of separartion, not an action separation or " out of the body"

experience. The mind , or the consciousness does not leave the body, but is seen

as something completely distinc from the body.

STEP 1 Practice SAMATHA

Practice the 1st kind of SAMADHI , Object -

examinationBreathing -in ( BUD) , Breathing -out

( DHO ) the mind and the object harmony into

one

BUD

DHO

STEP 2 Practice Citta Vipassana ( the 2nd kind of SAMADHI)

The mind aware of its self and the Buddho. The Mind is stable

and seeing the phenomena pass by .If we practice the 2nd kind

of samadhi , we will achieve correct concentration; stable , light

and nimble, we clearly see the phenomena of body and mind

arise and fall.

BUD

DHO

MIND

THOUGHT

ANGER

The first type of Samadhi Know only Bud-dho. But the second type of Samadhi

know both the mind and the Bud-dho.

b ) (lakkha-n'upanijjhana).or (characteristic -examination )

This samadhi is one that is stable in the sense that it remains separate

from phenomena. It allows us to see the true characteristics of body and mind,

of mental and physical phenomena (rupa-nama). We may see the body is not us

but is just matter, or the working of elements, or just processes of sensory input

and interpretation. In the second type of samadhi, the mind is the stable and

unattached watcher or knower. The kind of samadhi where the knower arises is

essential for seeing the truth, seeing the three Characteristics. The knower is the

colloquial term for concentration of the characteristic examination variety. It is

the place from where we can practice Vipassana. In a few moments, I will

describe how we can practice so that the knower can arise.

The reason why the mind runs around looking for this and that is because

it is incessantly絶え間なく looking for happiness. Our decision to listen to or to read this

Dhamma talk is because we are looking for happiness. After we finish listening

or reading, we may look for something tasty to eat to once again in pursuit of

happiness. Then after we eat and feel full, we think we will be happier if we

take a rest. The mind and body are running around looking for objects to bring

happiness constantly. However, if the mind is happy with the object it is

involved with already, then it will not go offやめる looking for something else. This is

the secret to proper Samatha meditation. This is how we can stop the busy mind

and have a restful time of peace. Samatha has an important purpose. We need

it to rest the mind so it can have power and fortitude剛毅. If we don't practice

Samatha and achieve the first kind of samadhi, our Vipassana practice

will be greatly hindered. We won't have the fortitude and momentum to keep up

the practice. Those of us that watch the mind well will see that the mind cannot

walk the path of wisdom all the time. It will need to rest. The mind will move

into Samatha automatically at times, staying still in one place. In fact, it does

this even more often than Vipassana. Wisdom comes up just for a short while at

a time, and then the mind becomes still again. A word of warning to those that

prefer to watch the mind: make sure you keep up Samatha practice as well. It is

essential in order to keep the mind fresh and powerful enough to walk the path

of wisdom well. Those without the first kind of samadhi will have trouble doing

Vipassana for longer periods. Wisdom may arise briefly and then the mind will

go off on a thinking tangentそれる. Those that are too attached to Samatha should be

careful too. The mind may be resting well for a while but then go off into dazesボーとする

or dream states.

For both kinds of samadhi, the principles are quite easy. In the first kind,

choose an object in the body or mind that we are happy with. When the mind is

happy, it will stay concentrated and have no need to look for happiness

elsewhere. In the second kind, we watch a meditation object and notice

whenever the mind goes away from or towards it instead of just knowing it.

3.6 ) Practicing Mindfulness in Daily life

Once we understand the proper principles of Dhamma, it is time to put

the teachings to practice in our daily lives . Let's get rid of the image

that many of us have in our heads, that a good Vipassana or Dhamma

practitioner sits cross- legged with the eyes and closed. The most

important part of the practice is mindfulness through our regular

activities in daily life. Whenever an impurity arises in the mind , we

know that it has right then and there, irrespective of what else we may

be doing at the time. That is called Dhamma practice. When the body

makes movement and we know it , that is Dhamma practice. When the

mind forms a thought or an emotion and we know it has just doneso ,

we practice the Dhama for that moment

a) Awareness when we get up in the morning , we practice to

awareness that we lying down on the bed , and next may awareness the

breath, breathing " Bhud" , Breathing out " Dho". Apart from this we

may also required to become realize that the body that is lying down is

known by the mind , The mind is a " knower"

Practice mindfulness

in sweeping the

leaves .

b) Awareness of the bathroom activities.

While taking a shower, brushing our teeth , or performing other activities

in the bath room , we should awareness the body is standing or sitting

postures while we in the bathroom , and mind is a knower who know this

postures .The body is only the mass of something that is observed by

the mind.

c) Now when we are at work, we should be focused on our duties

at hand. However . if we have a few minutes here and there with

nothing to do, we can immediately start to watch the body and mind. we

can know the stress has arisen . That is Dhama practice right then and

there. Perhaps we are hurry to complete a project and then someone

calls and is wasting our time .Our mind feel angry. We then can practice

Practice mindfulness

in sweeping the

leaves .

mindfulness and know that anger has arisen. Then we keep working away

until we look at the clock and it is lunch time. Satisfaction arises and we

become aware and see that it has. This is what a true Dhamma

practitioner does.

d) Next we go down for lunch and walk along and watch the body

walking . The mind is the observer and the body is being observed.

What to eat? There are so many choices today. We must be very hungry

as everything looks wonderful . The mind is indecisive. We know that it

is. On some days nothing at all looks appetizing and the mind feels

annoy, " This cafeteria sucks. Can't they be more original ? If we don't

have mindfulness the hungrier we are , the more we complain.

Sometimes we have to use the washroom really badly! We run to

the washroom and see that all the stall are full. We really start to worry

.Now it is an emergency and our belly is in serious pain. We then run

to the wash room on another floor and see it is full too, and people are

waiting in the line . The mind is in panic. We come to know that this is

so. If we can have the mindfulness that see the anxiety, Then our stomach

may be in pain, but our mind will not be. This is Dhamma practice.

Practice mindfulness in working together

We watch our mind and see what happens moment to moment soon, we

will see that our mind is always in flux: One moment it is happy and the

next it is unhappy and then next it is neutral. One moment the mind is

wholesome and joyfully practicing the Dhama, and the next moment it is

struggling, lost in the painful story. Can we see this ?The mind in a flash

changes from greedy to angry and then off in thought.

We are not practicing to be super human. We are just to be

ordinary people like we are now. We keep practicing in daily life to see

what an ordinary human body and mind are like , what their true

characteristic are. When we understand their true characteristics, we won't

be upset when this or that happens to the body and mind . Getting old is

normal, getting sick is normal, and dying is normal. Not getting what we

want s normal. Getting we don't want is normal. Dream coming true ,

dream shattered are all normal. They cannot bring us comfort or

happiness w can truly rely on. Accept this , whatever happens in our life

will appear as if is happening to someone else and not us. If there is no

us , the who is it that acts ?It is the body and mind , The aggregates that

act all on their own. And it is the aggregates that receive the results of

action too. There is no person to experience the results of our actions;

there are only the aggregates of body and mind that do. We break free

to the cycle of karma, one could say. There is tremendous relief and

incomparable happiness when we are no longer living in the delusion that

there is a self, with full wisdom, It is the aggregates and not us that

move about the functionally , dong this and that. And if there is just an

aggregates and the idea of a " me" is just a delusion, then who suffer.

The body and mind may suffer, But we certainly don't. We become free

from suffering because we have a correct understanding of the way

things are. We have enlightened wisdom. The cycle of birth and death is

a very long painful one. It is a very rare occurrence that a being will

have the chance to listen to and become interested in the Dhamma that

liberates us from this cycle of suffering once and for all. Let's not spend

our time mindlessly and without meaning. Let's gradually bring awareness

to our body and our mind, and practice The bhuddhist way to peace of

mind.

3.7 ) Feel your entire body : Two highly Effective Techniques

While you continue to observe your breathing so that your mind

is used to practice and can firmly concentrate on your breathing . You

should add another mindfulness develop wisdom . Observing your breath

is a closed and fixed mode of concentration which prevent the mind

from acknowledging other sensations. Therefore , mindfulness and clear

comprehension cannot be fully developed.

It is recommended that you shift your focus after mastering your

breath, to feeling your entire body holistically instead. What you gain

from this practice is also mindfulness , but it is a mindfulness that is

free to observe other occurrences or emotions.

3.7.1 ) How to feel your entire body

There are two ways to practice this method:

1.Feel your entire body through intense observation

a. Observe your body from top to bottom, from the head to

the toes.

b. Observe each body part : in detail, the front and the back

,the top, the bottom and the sides. For instance , if you are observing

your arm, observe it from the top to the bottom , the front, the back ,

and the sides.

c. Then move on to another body part and do the same.

d. Once you finish observing all body parts, start from the

bottom instead.

e. Repeat these observation again and again until you can

master this practice.

Mastery of this skill is highly beneficial to you since being able to

move your awareness to different parts of the body strengthens your

mindfulness and clear comprehension so that they can see right through

your body like the x-ray, whether from the front to the back, the top to

the bottom or vice versa. You can use this technique to extinguish your

suffering during an illness.

The mind, which is not limited to one place but can travel to all

area of the body, can develop mindfulness and clear comprehension

quickly and effectively . This is a popular method among meditation

masters sine it can help the mind maintain concentration all day, and the

mindfulness and clear comprehension becomes highly advanced.

3.7.2. Feel your body through holistic observation

a. Use mindfulness to observe your body without focusing on

any particular state.

b. Observe the state in which the body parts are: its position

( head , neck, back , and arms) movements , and sensations.

c. See if you experience any new sensations. Stay with that

sensation. Your legs might feel cold, so just observe it. Your back feel

hot; Just observe it. When you feel a new sensation, anywhere in your

body , move your awareness there and your mindfulness and clear

comprehension will become highly developed.

This technique allow you to use everything that happen to your

body and your mind as a tools for developing mindfulness and clear

comprehension , whether it's your breathing, bodily functions, feelings,

thought, etc.

Whatever appears at any given time, observe your mind and learn

from it. This method is a way to practice mindfulness. When you are able

to do this , concentration and wisdom can be achieved, and you become

aware of your internal sense-fields: eyes, ears, nose, tongue, body and

mind.

Holistic awareness of one's body using these two methods only

leads to benefits. There is no negative impact from this practice. Once this

practice is mastered, you will no longer need to focus on your breathing.

Breathing observation and holistic awareness of one's body are ideal

when you are sitting, standing and lying down. When you walk, you can

practice mindfulness and clear comprehension in specific area.

3.8) Walking Meditation: the best mindfulness practice

Contemplation of the steps in walking meditation: If in

walking meditation, one is absorbed and mindless, then it is unacceptable. If

one gazes so intently that consciousness is firmly fixed to the feet or the

walking body, then it is concentration (Samatha) practice. If mindfulness is

aware of the walking body and consciousness is a knower that is separate

from the body, that is insight (Vipassan) practice on the foundation of body.

If during the walking meditation consciousness is abstracted and mindfulness

Recollects回想 it, if it gazes at the walking steps and mindfulness recollects it, if it

is happy, unhappy or indifferent and mindfulness recollects it, and if

consciousness is moral or immoral, mindfulness recollects it, then these are

exercises in mindfulness of the condition of Mind. They are stepping stones to

mindfulness practice towards insight development on the foundation of Mind.

Compared to standing , walking , sitting and lying down. walking is the

beat practice for developing mindfulness and clear comprehension . As

there is much more phenomena to observe. Taking only one step at a

time, one can develop mindfulness and clear comprehension through

dedicated and continuous observation.

Walking meditation practice

Step 1

∑ To practice mindfulness effectively through walking , one

must be focused and walking in appropriate manner. First,

you must stand tall with your hands held together in front .

You can also hang your arms on the side or cross your arm

on the chest. Try different position that you feel comfortable.

∑ Maintain your posture by looking straight ahead

, not too high, not too low . Remain indifferent towards your

surrounding, but you do not close your eyes.

∑ Place your feet about three inches wide apart. Check to see if

the weight on both feet is equal. Observe carefully with your

mind and adjust so that your feet are balanced.

∑ Pay attention to the right foot. Lift up your right foot slowly ,

move forward, when your sole touch the ground , you say to

yourself " Bud", then observe your weight transfer on the

right sole when you move your body to the right foot.

∑ Next, pay attention to the left foot. Lift up your left foot slowly

, move forward, when your sole touch the ground , you say

to yourself " dho", then observe your weight transfer on the

left sole when you move your body to the foot.

Be aware both your right and left are moving while you focusing

on moving your feet, try to observe your mind too.

STEP 2:

We practice walking meditation like the first step. But when we lift

up the right sole we say " Bud" when we put it down , we say " Dho".We

do it again in the left foot , when lft it up we say " Bud" , when we put it

down we say " Dho" .We will concentrate both when we are lifting the

sole and put it down ,quicker than the first step, so the mind has a job to

do more than the first step , it won't have time to think.

We always practice walking meditation first before parctice

sitting meditation. Because practice walking will develop

mindfulness more than concentration. Sitting will develop

concentration more than mindfulness. So we need it both, cause it

support each other. A lot of benefits when we practice walking

meditation , it help us to have a good health.

STEP 1) Walking meditation

3)BUD 1) BUD

4)DHO

2)DHO

STEP 2) Walking meditation

DHO

DHO BUD

4 BUD

2 BUD BUD

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3.9 ) How to awareness of the mind

The phrase `awareness of the mind' is reference to contemplation of feelings or

Vedana-nupassana-Satipatthanna, contemplation of mind or Citta-nupassana-

sati-patathanna, and contemplation of mind-objects or Dhamma-Nupassana-

sati-patathanna (those types which are related to mental phenomena). In short, it

means to practice insight meditation by being aware of mind and mental

phenomena.

3.9.1 ) Method for practicing insight meditation

(awareness of mind)

Practicing all types of insight meditation, including awareness of mind, is not

difficult. All we need to do is to be aware of phenomena of the mind that arise,

as they truly are, with a stable and equanimous mind. But to be aware correctly,

one must (1) have the right quality of mind and (2) have the right object of

consciousness. The qualities of mind necessary for practicing the foundations of

mindfulness, or insight meditation, are the minds with right mindfulness

(samma-sati), clear comprehension or right understanding (samma-dit∑t∑ hi), and

right concentration (samma-samadhi). The right object of consciousness is one

that appears at the present, and can show the three characteristics of existence,

which a practitioner would call a phenomenon while one studying the scriptures

would call an object of ultimate reality (paramattha).Once ready to practice, we

should: be aware (or have right mindfulness), of the object of consciousness, or

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phenomenon, or object of ultimate reality, arising at the present moment, with a

stable mind which does not wander out and is not controlled or over-focused (or

have right concentration), and the mind will see things as they truly are (with

clear comprehension and right-view). To be aware means to know when

something is arising, changing, and disappearing. For example, when we are

happy, know that happiness has arisen; and when happiness gone, know that

happiness has disappeared. When there is anger, know that anger has arisen; and

when anger gone, know that anger has disappeared. When the mind has craving

and clings to sense objects through the eyes, ears, nose, mouth, body or mind,

be aware of the force of desire at work. The object of consciousness, or mind-

object, that arises has to be of ultimate reality, not conventional reality. We

must be able to differentiate between what is absolute reality, or paramattha

dhamma and what is conventional reality, or sammuti. For example, when the

mind is happy, there must be awareness of the state of happiness. When the

mind is angry, there must be awareness of the state of anger. When the mind is

in doubt, there must be awareness of the state of doubt. As we continue to

practice, we will discover that most mental phenomena arise from somewhere in

the middle of the chest, which is regarded as the physical basis of the mind, or

hadaya-vatthu. There is no need to search for an exact location, but just be

aware of where the defilements arise and disappear. This is because if we focus

our awareness at a wrong target, the real truth will never be revealed.

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For example, if we fix our attention at the middle of the body, two inches above

the navel, we will never be able to detect any defilement arising, but instead will

only create a mental image or nimitta. To be truly mindful does not mean we

have to question ourselves or to guess whether at this moment there is

happiness, suffering, anger, doubt or craving. It is very important to stress that

we must be mindful of the actual phenomena of the mind, or the absolute

reality, because the mind needs to witness and learn from the actual arising,

changing and disappearing of all things on its own, and not via the thinking

process.

Once we are mindful of the mental phenomena as they arise, the mind

needs to have sufficient stability and firmness to avoid getting lost in thoughts

that commonly arise after the awareness. For example, when something arises

in the mind, it is ultimate reality. After that, a thought based on conventional

reality arises, labeling this mental state as liking, for example. This formulation

cannot be avoided, because the mind's nature is to think and recollect.

Therefore, we must not try to prevent or refuse the thinking process based on

conventional reality from happening. Just be aware of it but do not get lost in

the thinking process. Continue to be mindful of phenomena of mind that arise,

such as liking in this case. Only through observation will we be able to see the

three characteristics of existence of that condition. On the other hand, a

practitioner who is mindful of the mental phenomena must not focus too

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intently because this will result in an unrefined mind that cannot gain wisdom.

Instead of being aware of mental phenomena as they truly are, when the mind

identifies and grabs on to a state, it will become stagnant.

We have to let the mind be an observer, like an audience watching a play

and not jumping on to the stage to play along with the actors. The mind that has

right concentration possesses the following qualities of mind: stability,

gentleness, pliability and readiness to work. It does not get lost or over-focused.

When there is right concentration, the mind is fully ready for true development

of wisdom.

When mindful of objects of ultimate reality, with a stable mind, and not

getting lost or over focused, the mind will learn four ultimate truths as follows:

a. It will learn of the natural phenomenon as it arises, exists and passes

away (awareness of the natural phenomenon).

b. It will learn of the role of that natural phenomenon which has arisen

(awareness of the function of the natural phenomenon).

c. It will learn of the outcome of that natural phenomenon (awareness of

the consequence).

d. And with constant awareness it will learn of the thing that makes that

natural phenomenon arise (awareness of the proximate cause). When the mind

itself learns through observation, known as investigation of the truth or

104

dhamma-vicaya, this process is in fact the cultivation of wisdom, or clear

comprehension and right view.

An example is when the eyes detect an image. The mind processes the

image to be a beautiful girl. Then liking arises. To know that liking has arisen

is correct awareness. And sometimes liking is so strong and the mind wants to

look some more. At this stage the mind has been dominated by craving,

and thinks, acts and desires accordingly. Only if we keep on observing craving

with frequency will the mind know that seeing something beautiful is the

proximate cause of craving. Therefore it is important to constantly be aware

when the eyes see an object. As for the function of craving itself, with

mindfulness, it will reveal its impermanent nature instantly that its intensity and

duration are neither constant nor long lasting, and will eventually disappear if

there is no new input (such as looking back at the beautiful woman).

This shows the unsatisfactoriness inherent in this state of mind. The

arising and passing of all things are the result of some set of causes and

conditions, not of our wishes or how we would like them to be. Furthermore

they are just objects of consciousness and not within our control, showing the

non-self nature of craving.

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3.10 ) Process of Practicing Vipassana

Practice Samatha

Focus in the breath STEP 1

(Buddho)

1st type of Samadhi ( bject

-examination )

Practice Vipassana Focus on

the Mind and the breath ( STEP 2

Characteristic Examination) 2 nd

Of Samadhi Practice to be " the

Knower"

Practice Vipassana , Practice

Step 2 over and over until Mind STEP 3

turn to Stable Mind ,Mind stay

on itself and can observe the

phenomena is not the Mind

Practice Vipassana ,Firm and

stable mind ,seperate the Nama STEP 4

and Rupa ( Body and mind)-

seperate Five Khanha

Observe the three characteristic STEP 5

of the Five Khanhas

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3.10.1 ) STEP 1 ) practice Samatha Concentration

( A mindfulness of the body -KAYANUPASSANA)

The purpose : To make your mind calm down and peaceful and to study

about the first type of samadhi. which will bring your mind to rest and in

peaceful state.

The first kind of samadhi is called object-examination (aramma-

n'upanijjhana). This is when there is just one object of attention and the mind

sticks to this object and is rendered still. The mind is very focused and

peaceful in this state. An example is meditation on breathing. The mind moves

down into the breath and clings to it. the first type of samadhi, object-

examination, is accomplished during calmness meditation, otherwise known as

Samatha meditation. Even using the mind itself as the object of meditation can

bring us into this type of samadhi.

1. To begin the practice, you should sit in a comfortable position,

cross- leg on the floor or on the chair. It is important to sit up straight to

assit your breathing, make it easier to observe in- breath ( inhalation) and

out- breath ( exhalation ).

2.Once seated , Pay attention and focus in your nose only when

you breathing in you say with yourself " Bhud" and when you breathing

out you say to yourself " Dho" Just be aware when you are inhaling or

107

exhaling. You may take a deep breath for a couple of times and then let

it go normally and naturally .

3.Observe your inhalation and exhalation when it's a long breath and

sometimes it's short. And observe the feeling when you have a long

breath and the short breath. How is it different ?

4.Observe the area that your inhalation make a contact in your nostril

and you see it clear when you breath in. Observe the area that your

exhalation make a contact when you breath out . After this fix one spot

that you feel your inhalation and exhalation touch this spot every time

and pay attention in this spot only. and then keep on breathing in " Bhud"

breathing out " Dho"

5.The technique of the practice Samatha is that The meditation object

that we choose should make the mind happy and the mind should enjoy

watching it . If our mind likes the breath and feels good watching the

breath, then we use the breath. If it feels good with the mantra " buddho"

then we use a mantra. Whatever we do , the mind has to be comfortable

and like being with the object. When the mind is very happy with

something it will stay with it. It won't go anywhere else on its own. This

is the attitude we need in order to bring the mind into the peaceful states

of absorption concentration or jhana.

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STEP 1 ) practice Samatha Concentration

( A mindfulness of the body -KAYANUPASSANA)

practice the first type of Samadhi ,we focus and

concentrate at our nose,we pay attention 100% to the in-

breath and out- breath,no matter it's long or short, coarse

or fined, we aware it all.

breathing in-Bhud

breathing out-DHO

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Samatha concentration give us a calm down mind and peaceful but not a

wisdom. we have to do next step to Vipassansa or Insight meditation.

3.10.2 ) STEP 2 : Practicing Vipassana or Insight

meditation ( Cittanupassana- A mindfulness of the Mind )

As we mention earlier , when we are looking to practice Vipassana meditation,

then we need the second kind of samadhi. It is called characteristic-examination

(lakkha-n'upanijjhana). This samadhi is one that is stable in the sense that it

remains separate from phenomena. It allows us to see the true characteristics

of body and mind, of mental and physical phenomena (rupa-nama). We may

see the body is not us but is just matter, or the working of elements, or just

processes of sensory input and interpretation. In the second type of samadhi,

the mind is the stable and unattached watcher or knower.

" The Knower" VS. " The thinker"

First of all before we do the practice , we should know the nature of our

mind , " If our mind be a knower it can't be a thinker. In the same

way if our mind be a thinker it can't be a knower. It means that our

mind can be both a knower and a thinker but not in the same time."

The way to practice this is to pick a meditation object like

watching the breath or the mantra" Bhuddho" , or watching the body

walking , sitting , standing like the lesson 1 practicing only, instead of

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staying with this meditation object and trying to keep the mind still or

stop thinking , we use the meditation object as the background and

notice in the foreground instead. We notice the mind who know the

breath. When we sit we awareness the body is breathing in and out .We

carefully observe the body is sitting the mind is a knower , the body is

breathing the mind is a knower. We observe back- and- forth between the

breath and the mind. We do it over and over again until we become to

feel about the know is knowing the breath not us.

While we observing the mind or the knower ,when we see

the thought is arisen up , we should aware the thought too.

When the mind goes off to think we should know it . We don' try to

stop the mind from thinking . We let it think as it does normally, but

we notice that it's thinking . We start breathing in, when mind goes off to

think, we know it. Then we are breathing out ,the mind goes off to think

again , and we know it again. The knower is the mind that knows. The

object is that which the mind is knowing. When we are watching an object,

know when the mind has gone off to think. Know the body is breathing or the

body is moving and then know when the mind has strayed from knowing the

chosen object. Keep knowing the object and then know when the mind sinks

into the object or when it moves to something else. When the mind moves off

to think, know this too. If we continuously are able to notice on time when the

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STEP 2: The Knower: Sit relax and observe

breath in and out normally. But observe the

mind when it go off to the thought , as soon

as we know that the mind is thinking . The

mind will become a knower for a short time.

We 'll do it over and over until it stable.

Breating in - Bud

Breathing out - Dho

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mind is moving towards the object to focus in on it, or away from the object to

get lost in something else, then the mind will become the knower or watcher.

It will separate out as" the one who knows, the awakened and joyful one". It

is the opposite of the one who is lost, infatuated or entranced. The lost one is

the thinker, deluded and entranced in a fabricated reality. We need to learn to be

the watcher or knower and rise above the thinker and the world of fabrication.

The knower (samadhi of the second kind) arises when we practice

meditation When it arises, it does so with either happiness or equanimity. We

cannot intend for the knower to arise. It arises of its own accord when the mind

has enough fortitude. The idea about fortitude can be illustrated in the case of

someone who is perpetually bad. Such a person doesn't need to intend to do bad

things because he is bad already. The badness has fortitude and momentum.

thus unseemly acts are committed effortlessly, without prompting. Good people

do good things with ease as well. Many of us can notice that our minds naturally

want to read or listen to the Dhamma without any prompting. Similarly, the

knower arises unprompted out of the fortitude of our practice. We must practice

to wake our minds up out of the world of thought and fabrication. The thinker

opposes the knower; when we are not knowing, we are thinking, interpreting,

and fabricating. Our practice is to simply know whenever the mind leaves the

object of our attention. Notice when it goes out think, see, hear, smell, taste

or feel. Notice when it sinks down to cling to a meditation object as well.

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If we do this repeatedly, we will reach the second kind of Samadhi,

characteristic-examination, and the mind will be in the appropriate state to

practice Vipassana. For both kinds of Samadhi, the principles are quite easy. In

the first kind, choose an object in the body or mind that we are happy with.

When the mind is happy, it will stay concentrated and have no need to look for

happiness elsewhere. In the second kind, we watch a meditation object

and notice whenever the mind goes away from.

Let's take the example of the mantra "Buddho" as our meditation object.

We could just as easily choose the breath, the body or part thereof.

For the first kind of samadhi, we practice Samatha. We happily keep our

attention on the repeated word "Bhuddho". The mind eventually stays with and

clings to "Bhuddho". It becomes still and peaceful. If we are practicing the

second kind of samadhi, we keep the mind on "Bhuddho" just the same, but our

perspective is different. Instead of staying with "Bhuddho" to become calm and

still, our objective is to recognize each time mind has left "Bhuddho" and

recognize each time the mind over-focuses on it. The knower will arise and can

walk the path of Vipassana wisdom. It will watch mental and physical

phenomena passing by from a distance, and it will do so with impartiality.

It is as if we are standing on the riverbank and watching the water flow

downstream.

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Firstly, we need to have mindfulness recognizing what arises in the body

and mind. Then "to know bodily and mental phenomena as they really are"

means that wisdom sees their true three characteristics. In order to have the

wisdom that sees the Three Characteristics, the mind must be stable and

impartial to phenomena. The knower, the awakened one is the one that is stable.

By stability, It mean the mind remains rooted in awareness; it is not attached to

phenomena and doesn't slip down into them. It also doesn't get lost in liking or

disliking what arises. It is impartial, unbiased, equanimous. Keep practicing to

develop mindfulness, develop samadhi and develop wisdom.

3.10.3 ) STEP 3 ) practice " Stable mind "

Next step after we got the knower ,we have to bring our mind to be

stable. To do this we need to developing such a mind that is wholesome,

that is stable observer of the body and mind and conducive to wisdom,

is called momentary concentration. The way to achieve it is to choose an

object like the breath from the lesson 1.Instead of to make the mind rest

and be comfortable and peaceful with the object, we observe the mind

from this place instead. We keep this object as one main object and we

set the mind free.

What will happen of course is the mind will go off to think. Then

we observe or know the mind went off to think. Then the mind may go

back and try to hold to that meditation object. Then we observe or know

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that it has gone to hold to the object. Then right away it might go off to

think again. We observe or know that the mind has gone off to think

again right away. The mind will oscillate between going off to think and

going back to the object and trying to hold to it. We must observe the

movements of the mind.

It's important to know that we are not practicing this to try to keep

the mind peacefully with the object . If we choose the breath, we are

not trying to stay with the breath . We are just trying to see what the

mind does from this place. We start by breathing and then the mind

goes to think .We know that it went to think. The mind goes back to the

object , and we know it went back to the object. The mind goes to

think again , and we know that it went to think again.

We do this over and over again and the experience of the observer

or knower , the stable mind , that has this correct type of concentration

will arise. Only it will arise just for a very short moment, each time that

we notice that the mind moves out to think, see, hear or feel. When we

observe or know the mind goes out to think, the mind will be the stable

mind or the observer for just a moment. If we do this again and again

,over and over , the experience of the observer or the stable mind will

stay longer. The mind will be light and bright and comfortable and will

be the observer of body and mind.

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STEP 3: STABLE MIND :When the stable

observer is achieved , it see the body and at

the distance. It is a feeling of separation or "

out of body " experience. The mind separates

out and see the body breathing " Bud-dho"

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STEP 4 : Seperate Nama -Rupa :When the stable

observe arises, one is the watcher and the other is being

watched.There will be the five aggrigates to watch, the

body,feeling,memory,the formations,and the

consciousness.

Vedan„ ( Feeling )

Sann„ ( Memory)

Sangkar„ ( Formations)

Consciousness ( Mind )

The Body : Comprised of the

earth,water,wind and fire

elements

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3.10.3.1 ) The result after we practice this step

When we watch the body as in Vipassana meditation. We can choose any

observable phenomenon of the body, such as the breath, the rising and falling

of the abdomen,. In the case of the abdomen, we can see that there is rising and

falling occurring there, and the mind merely watches this. The mind must be

the watcher, an independent phenomenon from the object. The mind does not

sink down to the breath but is rooted in awareness, . the mind sees the body is

breathing in. It sees the body breathing out. The mind watches the body stand,

walk, sit and lay down. It watches the hands and arms moving and stretching

and so on. It sees the body doing what it does. The mind is just the watcher. The

body moves and the mind watches. The body ceases to be ours. This body

moves, but it is not us moving. True mindfulness arises. The mind awakens and

sees that the body is not us , it's only the five aggregates which are

3.10.3.2 ) Khandhas or Aggregates (Body and mind)

Aggregates : The five function that constitute a human life, These groups

are not entities in themselves; they are merely the categories into which all

aspects of our lives can be analyzed. None of them are a " self" , nor do

they have anything to do with selfhood, nor is there any " self" apart

from them.The five are:

a) Rupa-khanha, body, kaya, the five aggregates

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( corporeality)something composed of various elements , organs, or parts.

Generally used for the physical body ; refer to either the whole body or its

parts ( breath-body and flesh - body)

b) Vedana - feeling, sensation: the mental quality that sense

experiences ( phassa) . There are three kinds:

sukkha-vedana, pleasant, nice, delicious feeling

dukkha -vadana, unpleasant, disagreeable, painful feeling

adukkha-massukkha-vedana, neither-unpleasant -nor-pleasant

c) Sann„- ( perception is awareness resulting from the reaction

between the sense organs and sense objects.

d) Sankhara - Mental formations are volitional activities of the

mind to commit wholesome , unwholesome deeds or neutral acts, under the

influence of good or bad will, such as fait, mindfulness, conscience and

compunction, the four noble sentiments, wisdom, defilement and obsession

e) Vinn„n-Sense consciousness: knowing sense objects or

concerns through the six sense doors( eyes, ears, nose, mouth, body, mind)

Vin„n is the fundamental mental activity required for participation in

sensual world ; without it there is no experience.

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3.10.3.3 ) What will we achieve with mindfulness

practice?

After we 've got the knower and being aware of our mind continuously and

with ease, we can see all kinds of objects of consciousness pass through the

mind. The mind will select the object that is most prominent at each moment.

Therefore any of the four foundations of mindfulness can be practiced. On the

contrary, if we cannot distinguish between the mind and the object of

consciousness, then development of the four foundations of mindfulness will be

difficult. When we say concentration development is the basis for insight

development, or concentration is the proximate cause of wisdom, is because

wrong concentration development will make the mind be influenced by the

object of consciousness. Right concentration development will make the mind

gain clear comprehension, unbiased by the object of consciousness and,

therefore, clearly see its true nature, how it arises and passes away, as follow.

a) Awareness of the body (k„yanupassan„)

When there is awareness of the body, such as sensing the breathing in and out,

or noticing the cold air making contact with and cooling the body,

or feeling the body get tired and perspire on a hot sunny day, or observing the

body move as we do in walking meditation, those who have developed

the conscious mind will see that the body as a collection of many elements that

moves around just like a robot, and that there is not a single part that can be

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called ours. When doing walking meditation until the legs get sore, we can see

that the legs themselves do not complain. The separation between body and

mind become distinct, and we can see the three characteristics of existence of

the body with clarity.

b) Awareness of feelings (vedan„nupassan„)

Sometimes, when we are aware of the mind, we also become aware of feelings,

sometimes through the body and sometimes through the mind, depending

on which is more prominent at that moment. For example, when doing walking

meditation our legs become stiff, if the conscious mind is present, we will

clearly see that this feeling of stiffness is not the legs, but is something that is

hidden within the legs. Or when sitting in the heat a cool breeze passes by, we

feel comfortable and relaxed. This feeling of comfort and relaxation arises from

somewhere within the body, but is not the body. The body itself does not feel

the comfort. Or when we have a toothache, if our conscious mind is present, we

will clearly see that this aching feeling is not from the tooth, nor from the mind,

but is another thing, another aggregate or khandha. The pain is not constant, but

changes in intensity all the time, showing the three characteristics of existence

of feeling, or vedana-khandha. Feelings can be clearly seen through the mind.

For example, pain from a toothache can be felt through the physical body, and

sometimes through the mind as well, such as feeling sad and worried in this

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case. Sometimes when we eat something we like, even before tasting the food in

the mouth, we already feel happy. When aware of feelings while being aware of

the conscious mind, the three characteristics of existence of feeling can be seen

with clarity.

c) Awareness of Mind (cittanupassan„)

Awareness of mind is actually not awareness of the conscious mind, or the

"absolute mind" (also called "one mind" or "pure mind" in Zen) but

rather awareness of mental formations, of thoughts and emotions or citta-

sankhara that arise. An example is awareness of the arising and passing away

of anger, desire, confusion or happiness. These mental formations are not the

mind, but just objects of consciousness. Awareness of mental formations

while being aware of the conscious mind is the clearest way to see the three

characteristics of existence of mental formations.

d) Awareness of Mind-Objects (dhammanupassan„)

With awareness of the conscious mind, whatever arises will show its true

characteristics. For example, while being mindful, if the mind thinks

of a loved one, it will become absorbed in the thought process. We will then

clearly see that the mind clings to the notion of mind as self because

it ignorantly identifies itself with the object of consciousness. This sense of self,

aggregate, or heaviness arises from nothingness initially. However, if we are

aware that whenever the mind grasps on to something, suffering arises, we will

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let go and return to just being mindful. The aggregate, heaviness, denseness, or

suffering will eventually disappear. This in fact is the realization of the Four

Noble Truths. We will see that when there is craving, an urge to grasps on to an

object of consciousness, the sense of self arises, followed by suffering. If there

is no craving, then suffering cannot arise.

Awareness of natural phenomena while being mindful of the conscious

mind is the clearest way to see the three characteristics of existence of the mind.

We will see that the mind is not in our control. It goes out and grasps on to

objects by itself. And when the mind realizes that grasping causes suffering, it

will eventually stop. Nothing is within our control.

3.10.4) STEP 4 ) separation of matter and mind

( nama - rupa)

When consciousness is firm and neutral in mindfulness of Matter and

Mind and is automatically mindful, what is called "a self" will dissipate to show

what it actually is, i.e. Matter and Mind. If mindfulness and wisdom mature,

insight will further dissipate Mind into feeling, perception, mental formation

and consciousness. It will also dissipate Matter into eyes, ears, nose, tongue and

body or into earth, water, fire and air elements. The dissipation of Matter and

Mind through insight is the beginning of disillusionment of the wrong view of

an abiding "self". This is preliminary insight gained through training in

wisdom.

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After we've got the knower so we have the stable mind, we have

the mind to be the observer , we can develop the path of wisdom. we

will see the truth. We will see that the body that is walking around,

sitting , moving , brushing it's teeth , is just a mass. The body is a

physical mass that is not owned by anyone, and it isn't anyone. It's not a

person . It's just a physical mass that belong to the world, that belongs to

the nature.

We will see that the body is one thing and the consciousness or the

observer that sees the body is a totally separate thing. We will start to

gain wisdom into way that things truly are. We will see that the mind

with all the different thoughts and the heart with all the different feelings

don't belong to anyone either. Feelings are just feelings, emotions are just

emotions and thoughts are just thoughts. They don't belong to anyone .

We will see this and gain wisdom with the proper type of concentration.

3.10.5 ) STEP 5) See the three characteristics of the Khandha

(The five aggregates)

Seeing the rising and falling/changing of Matter and Mind

After Matter and Mind dissipate, we will realize that each Matter and each Mind

perform their own functions, including rising, falling and changing at all times.

For example, consciousness will see Matter inhaling and exhaling, sitting and

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STEP 5: See the three characteristics of body and mind.

The wisdom that sees the arising and falling of mental and

physical phenomena renders the mind dispassionate

towards things .The mind stop struggling to keep or push

away any state or mind. When there is no more struggle and

no more attachment to any state, the mind will be free from

even the subtlest of impurities.

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standing, standing and walking, moving and holding still, etc. Alternatively,

consciousness will see that mindlessness arises and vanishes, there is little space

in between, and then new consciousness arises to recollect that it was mindless

just now. All these lead to insight of the rising, falling and changing of

Matter and Mind. It is the beginning point of disillusionment of the wrong view

of Matter and Mind as an animal, a human being, a self; and liberation from

clinging to Matter and Mind will follow.

When the power of our mindfulness is really excelling, we see that the

mind or consciousness arises at the eyes and then falls away; it arises in

thought, thinking occurs, and then the mind or consciousness falls away. Each

mind of wholesome state arises and falls. Each mind moment that is greedy,

angry, lost in thought, restless or upset arises and then falls away. Life breaks

up into slices. Each mind comes and goes. It is not the same mind from birth

until death. That is a delusion. The mind is different one in each moment. Why

do we need to see the truth? It is so that we can see that the mind isn't us. It's a

new mind every moment. It is never the same mind. It changes from one that is

aware., to the new one that is thinking, to the new one that is over-focusing, and

so on. If we can see that the mind arises at a time and then falls away, like

separate mental moments, the we can see the truth of is continuity. Our sense

organs that perceive things as fluid and continuous are deceiving us and are thus

fabricating a self that doesn't really exist.

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Continuity is just an illusion because things are arising and falling away

so quickly. It is an illusion that blinds us from seeing what is really going on.

If one day we clearly see in our experience that the mind is not us, then nothing

in the world will be mistaken as us ever again.

The body is experienced is not us from much earlier on in our

development of mindfulness. Whenever the mind is awake and aware , the

body is seen as a separate thing. What is left to unveil. then is that the mind is

not us either. We will see that it is running here and there at first, and then as

our mindful grows further, we see more clearly that it is not actually running

but arising and falling at each place, such as the eyes ,the ears or in thinking.

When the continuity is broken like this, we can say that we are truly at the level

of Vipassana. If there is not yet discontinuity, then it isn't genuine Vipassana.

We have to keep practicing to see the continuity break. When this insight

into the truth first happens, it really can shake up our world. Some people

become frightened . Some people become bored. Others feel empty, like their

essence is missing, and can't find their footing; they can't find anything solid to

rely on anymore. Some people become so bored , they lose passion for

everything in the world. They are disinterested in both happiness and un

happiness. They lose passion for everything and everyone, include their spouse.

This dispassion, however, is not an impurity of mind. It is a natural step in the

process of enlightenment. This mind is bored or dispassionate because it has

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mindfulness and wisdom that sees everything is nonsensical and insubstantial.

It becomes equally bored of pleasure and pain, equally bored of good and bad,

equally bored with thing coarse and things subtle, and equally bored of internal

experiences and external experiences. At this stage it is dispassionate to

absolutely everything. The mind stops persuing anything. But some people get

very frightened indeed. When they practice to the point where they see what

they thought was themselves disappear, some people become absolutely

terrified.

3.11 ) Disenchantment and discernment of the truth of

unsubstantial nature, suffering and harm from Mind and Matter

After more and more seeing of the rising and falling of Matter and Mind, some

may be disenchanted with all conditioned states because they have realized that

happiness arises and then vanishes. It is not pleasurable. Suffering arises and

vanishes. It is not miserable. Moral consciousness arises and vanishes. It is not

pleasant. Immoral consciousness arises and vanishes. It is not unpleasant.

Whatever arises will vanish. It is neither pleasant nor unpleasant. Joy and grief

are equally boring. Good and evil are equally boring. Some may view Matter

and Mind as some natural phenomena of existence that are not self. Their selves

are gone. A void, dread or the truth of unsubstantial nature may come to mind.

These are feelings of insight practitioners. Some may get stuck at this stage for

a long time while others may not take a long time to pass through this stage.

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3.12 ) Neutrality to conditioned states

After more and more mindfulness of Matter and Mind, consciousness will

realize that boredom, dreadfulness or any other feeling whatsoever is only an

object of conscious that passes by. Consciousness will become firm and neutral

to all conditioned states despite no will to maintain neutrality. This is a very

important step of insight development. One who practices mindfulness up to

this stage will be very blissful and will feel unshaken when touched by worldly

vicissitudes. However, neutrality at this stage is still uncertain. Some may not

be able to sustain it and become biased again while others may unexpectedly

progress by leaps and bounds in Dhamma.

3.13 ) Mindfulness of mind may alternate between

concentration and insight meditation

When observing the mind or body, the mind may switch back and forth between

concentration and insight meditations. In most textbooks, concentration and

insight meditations are differentiated based on the subject of meditation. For

example, if we practice the 40 subjects of meditation, such as the 10

recollections or anussati, we are doing concentration meditation. If we practice

the four foundations of mindfulness, which are awareness of body, feelings,

mind and mind-objects, then we are doing insight meditation. If the object of

mindfulness is conventional or relative reality, then we are doing concentration

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meditation. But if the object is ultimate reality, then we are doing insight

meditation. In actuality there is more to all this. Distinction

between concentration and insight meditations can be made based on the type of

activity of the mind.

For example, whenever the mind is mindful of one object continuously,

this is concentration meditation. Continuing to be mindful until the mind rests

on that object without any added control or intention, the mind will become one

with the object, resulting in bliss and tranquility. This is a state of meditative

absorption, or jhana, a direct result of concentration meditation. However,

when we are mindful of any object of consciousness that naturally arises and at

the same time has clear comprehension, this is awareness of mind. In other

words, when the conscious mind and the object of consciousness are clearly

distinguished, we will see the arising and passing away of ultimate reality. This

is insight meditation. At some point in practice, once the mind no longer needs

to hold the intention to be aware of objects or to maintain the conscious mind,

it will develop mindfulness and clear comprehension on its own. When it all

happens automatically, then this is genuine insight meditation.

A person doing concentration meditation is like someone who has fallen

into a river and, swimming in it, is unable to see things clearly. Whereas a

person doing insight meditation is like someone sitting on the bank of the river

and, watching the current passing by, is able to see with a clearer perspective

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the river and all the things floating in it, some of which may be clean and

beautiful, while others dirty and unattractive. This is why it is essential to be

able to distinguish between the conscious mind and the object of consciousness

before doing contemplation of the mind or contemplation of the body. An

example is contemplating on human skeleton by focusing the mind on features

such as length or shape, concentrating on one of the four basic elements ≠ earth

in this case. Focusing the mind on the white color of the bones would be

concentrating on the color. This focus of the mind until it attains tranquility and

becomes fixed on the bone's shape or color is concentration meditation. Even

by contemplating on the bone as an element, an aggregate or part of a decaying

body, we are still doing concentration meditation because the whole

process is still a thinking process. But if we are aware of the bones, with the

conscious mind stable and separate, and contemplate on the bone's three

characteristics of existence, then this is the beginning of insight meditation. And

while doing insight meditation through awareness of the body, sometimes the

mind is fixed on to a certain part of the body, briefly switching over to

concentration meditation and then back out to awareness of the body again. Or

sometimes the mind goes overboard and focuses too strongly on the awareness

and becomes scattered and restless. When this happens we must step back and

deconcentration meditation until the mind regains strength and able to separate

itself from the object of consciousness, and then resume with insight meditation.

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Mindfulness of mind can be both concentration and insight meditations. If we

intently focus on the emptiness of the mind or transfix on any particular part of

the mind, this is concentration practice. If, however, we are aware of ultimate

reality, which is the arising and passing away of all objects, with the conscious

mind clearly separate, then this is insight practice. In fact, when we are aware of

the mind doing insight meditation, the mind will occasionally focus on a certain

object, switching to concentration meditation on its own. We should be able to

differentiate whether the mind is practicing concentration or insight meditation.

Otherwise, we may mistakenly think we are practicing insight meditation while

actually practicing concentration meditation.

For practitioners whose teachers lack intuitive knowledge of the states of

students' minds, it is easy to get off track without knowing. For example, while

doing walking meditation and focusing on lifting, moving, and placing the feet,

the mind may be fixed to the feet or get lost in thinking about the lifting,

moving, and placing of the feet. This is purely concentration meditation without

clear comprehension, or awareness of the mind. Another danger in not being

able to differentiate between concentration and insight meditation is it may lead

to a refined form of defilement, called defilement of insight, or

vipassanupakilesa. This may happen during insight meditation, when the mind

switches back to concentration meditation and experiences something that

misleads it into thinking that it has been enlightened. Some examples are

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mindfulness of object of consciousness with a mind that is stiff and

unwholesome, as opposed to a mind that is soft, light, pliable and conducive to

insight meditation. The mind may reach a wrong understanding and cannot

differentiate between conventional truth, or sammati-sacca, and absolute truth,

or paramattha-sacca. Or it may have a wrong view that there is no such thing as

the Buddha, there is no such thing as parents, and everything in the world is

empty. This is in denial of the existence of conventional concepts, thinking that

there is nothing at all. With regard to the conventional world, these concepts do

exist and should not be denied. In fact, when practicing awareness of mind, the

mind naturally switches back and forth between concentration and insight

meditations, enabling some practitioners to attain absorption automatically,

without any special training at all.

3.14 ) To advance from common objects of consciousness to

refined state of void Once we are skillful at being aware of the mind, we will

see that any object that arises in the mind will eventually disappear, just like a

moth flying into the fire. At first, we will detect only common emotions, such

as anger. But with further practice we will notice with clarity the faintest

irritation or satisfaction that arises. For example, on a hot day, when a cool

breeze blows softly on the skin, the mind feels pleased and liking arises. Or

when we need to go to the toilet, just as we start to release, the mind already

feels happy. Or when we are hungry, once we see food approaching, the mind is

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already satisfied. The examples are numerous. Once refined objects of

consciousness can be detected, there is less opportunity for coarse ones to arise.

This is because coarse objects of consciousness arise from refined ones. One

very important principle, which needs to be stressed in observing the mind, is

simply to be aware. We should not try to let go of any object of consciousness,

because that would be moving in exactly the wrong direction. All objects of

consciousness are aggregates, are suffering. Therefore, we should just be aware,

without desire to rid of them. Otherwise this would contradict the Noble Truth,

in which the Buddha teaches "be aware of suffering, and eradicate it's cause."

The more we desire to rid of anything, the deeper will we be lost in wrong view.

For example, when anger appears in the mind, the Buddha teaches to simply be

aware. However, sometimes we try to find a way to get rid of the anger and it

disappears. Then we falsely conclude that we are able to eradicate defilement,

that the defilement or the mind is self because it can be controlled. When in fact

the defilement disappears because it's cause is gone. Another example is when

we get scolded. As we think of the reason why we get scolded, anger arises and

grows in intensity. And if we think of ways to get rid of this anger, then the

cause of the anger, which is the thought of the harsh words, is no longer there.

Once the cause is gone, anger automatically subsides and we will again wrongly

believe we can get rid of anger. Repeatedly when we encounter a new

defilement, we will try to get rid of it, creating unnecessary burden for the mind.

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Once we become aware of the objects of consciousness with more frequency

and clarity, accordingly these objects will also become more and more refined.

We must understand that the mind, objects of consciousness, mindfulness and

clear comprehension, and even concentration development, are all subject to

the three characteristics of existence. Therefore, once the mind reaches a state of

refinement, it will inevitably switch back to being coarse again. Do not be

alarmed, as this is natural. Keep on with the practice. It is all right and the mind

will continue to progress. Once the objects of consciousness reach a state of

utmost refinement, the mind will appear to be

in a state of void. At this point, we may falsely believe that the defilements are

completely gone, when in fact this emptiness is just another object of

consciousness, though in it's most refined state. These days, there are many

who proclaim to live their lives with void minds. However they don't know the

true meaning of a void mind and they don't realize that even this void mind is

not a true refuge because it is still subject to the three characteristics of

existence. More importantly, those who strive to attain a void mind are very far

from this state because they do not even understand the common objects of

consciousness.

3.15 )To let go of the void mind and reach the ultimate

reality Once the mind has reached a state of utmost refinement, the next step

remains the same, which is to continue to be aware. There is no need to doubt or

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investigate to find ways to let go of such void. This is because all of these

thought processes are distractions to the mind. All we have to do is simply be

aware. Awareness without thinking is insight meditation in its most refined

form. Please note that the liberated mind will let go on its own once it knows

the truth directly. Through the thinking process, which is based on memories

and recollections, we can only gain conventional knowledge. As for the

ultimate truth, the mind must learn on it's own. We need only to prepare a

supportive environment for the mind to progress. Do not interfere with

the mind, and be mindful with clear comprehension. Be aware without thinking

or searching for anything. Eventually, the mind will realize that even a void

mind is of no importance. As long as we believe that the mind is self or that it

belongs to us and needs to be set free, then craving, which is the cause of

suffering, will keep creating the environment for the void mind again and again.

Let us be clear that, at this stage, the mind will do insight meditation

automatically ≠ it is no longer the work of the practitioner. Therefore, we

can say that no one can intentionally or deliberately reach enlightenment or

Nibbana, because it is all the mind's doing.

3.16 ) To attain the first stage of Enlightenment, the

Stream-Entry, or Sotpanna, and follow the Path to attainment of Holiness,

or Arahatta-magga When the mind is fully aware and without any thought

processes, at some point, when something arises in the consciousness, the mind

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will not attribute any meaning to it and simply be aware of its arising and

passing away. This is the most refined stage of insight meditation. At some

point, the mind will go through a major transformation, the details of which

will not be elaborated upon here because the reader may try to use the

information to mentally fabricate such a phenomenon. To enter the Path to

Enlightenment, awareness must always be present without any thinking

processes and without giving any significance to the arising of refined mental

formations. Some teachers wrongly state that when one attains enlightenment,

the mind totally loses consciousness. This is because of misinterpretation in the

Buddha's teaching that "the absolute truth of Enlightenment is void, or

Nibbanang paramang sunnang." This particular wrong view of void is the

nihilist view, or uccheda-dit∑t∑hi. The attainment of enlightenment is not like

this. Loss of consciousness is another kind of becoming, or bhava, called asanni,

associated with living unconscious beings that the ancient Thais call "phrom-

lookfak", or realm of non-percipient beings. Immediately after the realization of

the first stage of enlightenment, the stream-enterer will deeply realize the way

of Dhamma ≠ that all that arise will pass away. An entity continues to exist, but

there is no longer self, not even a remnant. Seeing the truth that body and mind

is not self is the knowledge that is gained at the stream-entry stage. However

clinging to self is still there because to release all clinging requires a higher

level of understanding. After reaching what is conventionally called stream-

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entry, the practitioner should continue the practice as before. The conscious

mind will become more and more prominent until reaching the once-returning

or anagame stage, where the conscious mind will be fully eminent because it is

free from all sense-desires. This behavior of the mind, where the mind is aware

of only itself, shows the full power of concentration meditation. At this point,

the primary hindrance to concentration, which is sense-desire, is eradicated

from the mind. If a practitioner is to die at this point, he or she would only be

reborn in the fine-material or immaterial (Brahma) world and would no longer

return to the human realm. Numerous practitioners, who do not have the

guidance of a teacher, will think that once this stage is reached, where the

conscious mind does not have any impurities, there is no more work to do. On

the contrary, Luang Pu Dulya Atulo further instructed that once the knower is

discovered, destroy him; and once the mind is discovered, destroy it too. This

statement is not just a play on word. The true meaning of this teaching is that

we need to again let go of clinging to the mind. This process is so refined that if

the awareness is not refined enough, we will not know what to further let go of.

Since even the knower or the conscious mind is subject to the three

characteristics of existence, sometimes it will have some slight impurity, just

enough to reveal the three characteristics. A practitioner under good guidance

will just see this attachment without reacting. The mind will maintain awareness

without engaging in thinking or searching for anything. It will be utterly still,

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until at one point it will let go of attachment to itself. Only then will the mind be

totally liberated, boundless and free from all objects of consciousness, which is

the cause of rebirth.

3.17 ) Attainment of the Eye of Truth (Suchness)

When consciousness is neutral to all conditioned states and mindfulness and

wisdom are culminated, it will progress by leaps and bounds in Dhamma, i.e.

attaining the Eye of Truth. Consciousness will automatically attain full

concentration (appan31 samdhi) and an insight-examination process that

takes seven consciousness-moments will take place. The term "attainment

of the Eye of Truth" means that consciousness admits and realizes the truth that

by nature body and mind are impermanent, suffering and not-self. This body

and this mind, once arisen, will naturally vanish. One who admits to heart and

realizes this ultimate truth will feel like a child who has gone astray and found

his parents. Consciousness will take warm and firm refuge in the Triple Gem,

like a man in the middle of an ocean or a man lost in a jungle who knows the

direction to the coast or finds the way out of the jungle. One will have a firm

conviction that one day one will surely get to the coast or come out of the

jungle. Although sometimes consciousness may be swayed by worldly

phenomena or defilements, it still has a stronghold, which prevents it from evils

and misconduct when overcome by defilements and craving. The merit of

attaining the Eye of Truth is that it is regarded as a wholesome immediacy. The

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Stream-Winner (Sotpanna) is perpetually safe from rebirth in lower worlds. It

is beneficial both in the present and in the future. It is a great benefit resulting

from training in wisdom. So great is the attainment that the Buddha declared it

to be of a greater value than being a universal monarch. be very joyful within

itself and without having to rely on external sensual pleasure. The existence of

this joy is beyond imagination of most human beings. The joyful feeling after

renunciation of sensual craving is so overwhelm

3.18 ) Realization of Nibbna

This is to explain that previously, consciousness felt that the knower was a good

and miraculous thing, and took it as a secure refuge. However, when wisdom

through insight development is culminated, keen insight into the Noble Truths

will flash forth. It will realize that the five Aggregates, including knowing

consciousness, are impermanent, unsatisfactory and not-self (Insight into the

Three Characteristics of Existence flashes forth from comprehension of only

one of the characteristics, and the mind will relinquish attachment to

consciousness). After realizing the truth, striving to condition a natural

phenomenon against the law of nature, i.e. striving to make the Aggregates

happy and a self will cease. Consciousness will no longer hold to Mind and

Matter nor grasp at them to burden and oppress圧迫するconsciousness any more. Nor

will Mind and Matter be formed in a new process of becoming (bhava).

141

After developing insight to the point that the mind penetrates the Noble Truths

with clear comprehension of suffering, consciousness will relinquish abandon

the Aggregates. It will be detached from the Aggregates and liberated from

cankers (sava) that confine and conceal consciousness, like a chick

forcing a way out of the eggshell. That is the end of study in Buddhism. Rebirth

and existence have ceased. Fulfilled is the holy life. The remaining lifetime is

totally miraculous because the Aggregates still perform their functions, but

consciousness is independent of the Aggregates. There is no more oppression

on consciousness. Although it continues to perform various functions, i.e.

perception and mental formation, it feels like doing nothing. Every function is

purely an action. Consciousness penetrates bliss that is far beyond thought and

imagination. It is extreme happiness that is free, transparent, light, clean and

clear, boundless, more spacious than the sky and air and more blissful that the

most blissful. This type of consciousness is what the Higher Doctrine

(Adhidhamma) refers to as "functional consciousness". Ajahn Mun referred to it

as, "persisting citta" ("thiticitta"). Luang Pu Dune referred to it as "one citta".

Luang Pu Thate referred to it as "heart". Ajahn Buddhadasa referred to as the

"Essence of Mind", and Luang Pu Budda referred to it as the "single citta". The

reason is that it will forever be one and never be two again. Never again will it

be deluded with dualistic perception, such as joy/suffering, good/evil, etc.

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Once consciousness is liberated from cankers, which have confined it, and is

independent, "one citta" will realize Nibbna, which is "One Dhamma".

Nibbna is a condition that is pure, clean and clear, immaculate, empty,

formless, boundless, luminous, sublimely blissful and immortal. The

consciousness that penetrates Nibbna will be overwhelmed with extreme

happiness. To compare sensual pleasure and tranquility from absorptions

(jhna) with the bliss from realization of Nibbna, the distinguishable

characteristics are that the sensual pleasure with which human beings are

familiar is a kind confined to consciousness at the chest and tranquility from

absorptions is pleasant and permeating through every pore; whereas that

tranquility of Nibbna is overwhelming to the sky and air and boundless. No

molecule can escape the permeation of that feeling. The bliss from realization of

Nibbna is attained through several approaches. Common to all noble

individuals is penetration of Nibbna at the moment of realizing the path and

the fruition (ariya-magga and ariya-phala), but it happens for a very short time.

Consciousness belonging to the path (ariya-magga) at each level exists for only

one consciousness-moment and consciousness belonging to the fruition (ariya-

phala) exists only for a few consciousness-moments. In addition, consciousness

will be able to fully penetrate Nibbna only by consciousness belonging to

the fruition (phala-citta) because there is no further task to be accomplished.

Consciousness belonging to the path (magga-citta) is supermundane resultant

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consciousness (lokuttara vipka citta). During the moment of enlightenment that

consciousness belonging to the path (magga-citta) flashes, consciousness must

perform the function of eradicating subtle defilements. Thus, consciousness

belonging to the path (magga-citta) is supermundane moral consciousness

(lokuttara kusala citta) that still has a task to accomplish. It is not idle to fully

permeate and appreciate the tranquility of Nibbna as it does during the

moments of consciousness belonging to fruition (phala-citta).

3.19 ) Successive Steps of Vipassana Knowledge or

Solasa Òna

1. nmarpapariccheda n„n: knowledge of the delimitation of mentality-

materiality

2. Paccayapariggaha n„n: knowledge of discerning the conditions of

mentality -materiality

3.Sammasana n„n: knowledge of comprehending mentality -materiality as

impermanent,unsatisfactory and not-self

4. Udayabbaya n„n : knowledge of clear realization of the rise and fall

of aggrigates.

5.Bhanga n„n: knowledge of dissolution of aggregates.

6. Bhayatpattna n„na: knowledge which perceives the appearances of

aggregates as terror.

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7.dnavanupassan n„n: knowledge of danger inherent in the aggregates

and danger of attachment to the self.

8.Nibbida n„n: knowledge of dispassion and boredom with the

aggregates that rise and fall nothing except the everlasting flow of rising

and falling , nothing except suffering

9.Muccitukayat n„n: Knowledge of very strong desire for deliverance

10. Patisankha n„n : Knowledge of reflective contemplation to find the

way of escape

11. Sankharupekk n„n : Knowledge of equanimity towards all

formations, finally finding the escape from suffering, acknowledging the

law of cause and effect , stopping the push and pull of the fruits of

karma, abandoning rejection of the rise and fall of aggregates, remaining

equanimous, being neither covetous nor dissatisfied towards all

phenomena. This knowledge will not lead to creating new causes .

12.Anuloma n„n: After observing continuously the incessant rising -

falling wave , up to a certain point, suddenly all feelings move to the

conscious element at the heart which is the main door of all perceptions

and consciousness. One feels as if there is a strong pressure over the

heart, so suffocating that b one can hardly breathe. After a while , there

are mental formations arising and falling away- three times for people

with moderate wisdom , two times for those with stronger wisdom. This

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is a special type of rising and falling pattern, as it happens and falls

apart much more quickly than usual...rising - falling , rising-falling ,

rising-falling, suddenly the continuity of rising-falling flow of aggregates

comes to an end.

13. Gotrabh n„n: Mental state at the moment of the " Change- of -

lineage" The mind is release from the gravity of bhava( the state of

being) to the state of non rising and non - falling ( it transcends all kinds

of dualism)

14. Magga n„n: The state of mind is Nibbana. There is no formation of

thoughts. Felters and destroyed according to the power of the wisdom of

the path.

15. Phala n„n : Mental state which during the mind continues

experiencing Nibbana for two or three instants.

16. Paccavekhana n„n : The cessation of aggregates can be grasped only

by those who have already reached that state . Paccavekhana nana is the

knowledge occurring after the cessation , when the rising and falling of

aggregates reappears again. One begins to review all previous processes of

being and becoming, how many lives, how many births , how many

aeon have passed without experiencing the termination of aggregates. "

Whatever is of the nature to arise , all that is of the nature to ( cease )"

When the moment of attaining Nibbana has passed .Bhavangacitta

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nana occur. This is the knowledge that contemplates and reviews the

enlightenment process, i.e. The characteristics of Maggacitta, Plalacitta,

Nibana. It reconsiders the fetters already destroyed and the remaining or

yet to be eradicated fetters. As for those who attain Arahantship, there is

no need to contemplate the remaining defilements as they have been

completely eradicated. No single particle of fetters or mental fermentation

of defilement remains to destroyed.

3.20 ) Conclusion for practicing Vipassana Meditation

3.20.1) Observe the five precepts ( Sila ) :Sila

watches over and nurtures the practice in the same way as parents look

after their children. Maintaining moral restrain means not only to avoid

harming others but also to help and encourage them. At the very least

you should maintain the five precepts which are:

a) Not only to kill or deliberately harm others, but also to

spread goodwill towards all beings.

b) To be honest, refraining from infringing on the rights of

others, in others words, not stealing.

c) Knowing moderation in sexual relations: Moderation is the

best way , just one partner is enough.

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d) To be honest in speech - this is also the tool for eradicating

defilements. You must be honest and straight, truthful and upright.

e) To refrain from taking intoxicants.

3.20.2.) Practice Samatha to make the mind happy

and peaceful

If your mind become restless, you should practice Samatha , observe the

breath , when you breathing in " Bud" and breathing out " Dho ".This is the

first type of Samadhi called aramma-n'upanijjhana, the first kind of samadhi.

3.20.3.) Practice your mind to a stable mind , your

mind will be a knower

Next we will practice our mind to the knower , and become the

stable mind which see the phenomena arisen up and fall by itself. This

samadhi is called It is called characteristic-examination

(lakkha-n'upanijjhana). This samadhi is one that is stable in the sense that it

remains separate from phenomena. It allows us to see the true characteristics

of body and mind, of mental and physical phenomena (rupa-nama). We may see

the body is not us but is just matter, or the working of elements,

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How to practice to stable mind

a.)We begin just like we practicing Samatha , we focus on the object

which are the breath . Breathing in " Bud ", breathing out " Dho ".

But now , we emphasize on the mind who know the breath not only the

breath like we practice Samatha . This time we compare the mind to the

foreground and the breath is turn to the background. We will observe two

thing both the mind who know the breath and the breath too. We will

observe the foreground more than the background. And when the mind go

off to think , you should know that. The knower will arisen up by itself

when we know each time that our mind go off to think . When we know ,

the mind that go off to think will fallen and the knower will be arisen

up.

b). Another way to practicing to be the stable mind. When we

practice to observe breathing, we awareness when we breath. We feel the

entire body is breathing, When the body is walking , or sitting or lying

down we awareness the entire body is walking , sitting and lying down

respectively. We feel just like we observe the robot is walking , sitting

and lying down. The body is not us. We only the mind who the observer

observe the body postures.

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c). After that we separate matter and mind by we have the mind is

the knower : for this step we will know that the body is a mass of

condition, and the mind is another not the same thing . We will see that the

thought is something another from the mind. The happiness and the

suffering is not the mind either. we will see the truth that the five

aggregates is separate into five parts and each parts are showing the three

characteristic .

d). Achieve the 16 steps of Vipassana Knowledge.

3.21 ) Glossary

Defilement -Usually spoken of under the sub-headings of greed ( desire ),

aversion ( fear , anger, sadness, etc.) and delusion ( ignorance of Truth; lack

of wisdom) , these are what taint or cloud the mind incessantly, making it

impure and unable to see things as they are.

Dhamma Practice-Both formal meditation and practice in daily life in

conjunction with Buddhist teaching in order to gain wisdom, see things as

they are and thus liberate from suffering.

Fabrication - Sankhara or mental formations. In this book, fabrication is

usually referred to unnoticed defilements coming in and creating our

150

delude sense of who we are and our make- believe situation . In some

cases , the meaning of fabrication is merely illusions created by thought.

Mindfulness ; Awareness of physical or mental phenomena . More

specifically , awareness of what the body is doing in real time, or

recognizing what mental phenomena or behaviors have just arisen.

Genuine mindfulness arise automatically as a result of the practitioner's

ability to be aware of the body and to recognize mental phenomena when

they arise.

Nibbana; Nirvana, Enlightenment, the end of suffering, the eradication of

the defilements.

Phenomena - Mental and physical phenomena . Physical phenomena

include bodily movements, breathing , bodily positions ( standing, sitting,

lying down) and the like. Mental phenomena are primary mental states,

such as that of thinking, restlessness, or curiosity, emotions, and feelings,

but are primary called phenomena in this book as in their true nature,

such states last only momentarily.

Wisdom; True wisdom in Buddhism is not intellectual knowledge , but

comes from seeing the truth of how things really are through direct

experience. Here it implies seeing at least one of the Three characteristics

of body and mind: things are impermanent ( always changing ) ,

unsatisfactory ( they don't persist), and they are non-self( not under control).

151

PART FOUR : ABOUT WAT PA TAM WUA FOREST

MONASTERY

Wat Pa Tam Wua Forest Monastery offers spiritual guidance to those

who wish to seriously practice meditation in a peaceful and natural monastic

setting. Resting in between beautiful mountains of exotic Mae Hong Son,

Thailand. Capturing green nature, peaceful stream, natural caves and never

ending waterfalls of these spectacular Northern of Thailand.

It's located 37 kilometres from Mae Hong Son province.Wat Pa Tam Wua

is home to one of the most tranquil monastic heavens of Thailand. A place of

152

meditation, refuge and self - discovery. Tam Wua Forest Monastery is the place

that you can practicing sitting meditation near the waterfall.

Wat Tam Wua is just like paradise on earth, with beautiful scenery

around with the beautiful wild flowers and orchids, waterfall , streams and

mountains. We offer the spiritual guidance in practicing Vipassana Meditation.

Many practitioners came from many countries around the world came here to

practice meditation. No matter practitioners from the beginners or the advance

level are allowed flexible meditation methods, however , Vipassana or

Mindfulness on Breathing is the main stream of practice here. Proper meditation

instruction, as well as appropriate views on natural laws and

153

phenomena are provided to the lay communities by Thai-English speaking

monks.

We provide fully accommodation such a single kuties, dormitories, two

vegetarian meals per day with tea, coffee, juice or milk in place of dinner.

Staying at Wat Tam Wua is free of charge to all public who seek practices of

spirituality, however, the sacred grounds must not be viewed as hotels or

resorts. Participants are asked to be discipline in their practice, to follow the

daily schedule, to keep their area tidy and clean.

. Row of single Kuties for Ladies behind the mountain.

154

155

Practice mindfulness in sweep the leaves

our library

156

Wat Pa Tam Wua Forest Monastery

Ban Mae Suya , Huay Pha, Mae Hong Son, 58000

Thailand

Tel. +66(8) 1031 3326, +66(8) 7982 1168

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How to come here?

From Bangkok:

By bus : " SOMBAT TOUR" Bangkok-Mae Hong Son

Tel : 02-792-1444, 02-537-8333

By Air Plane from Bangkok - Chiengmai : Nok air, Thai airways

International , Karn Air,Thai lion Air

By Air plane from chiengmai - Mae Hong Son : Karn Air,Nok Air

From Mae Hong Son Bus station to Wat Tam Wua

: Prempracha Transport co., Ltd Tel 053-492999

----------------------------------------------------------

158

REFERENCE WORKS IN THAI

1.. .

2. :.

3.:

4. :

( ..)

5.:

REFERENCE WORKS IN ENGLISH

1. BUDDHISM PLAIN AND SIMPLE : The Practice of Being Aware, Right

Now, Every Day : Steve Hagen

2. ANAPANASATI BHAVANA: BUDDHASA BHIKKHU

3.VIMUTTIDHAMMA : From Chakra to Dhammachakra: Piyadhassi Bhikku

4.The Path to Enlightenment 1: Venerable Luangpor Pramote Pamojjo

159

5. NIBBANA : BUDDHADASA BHIKKHU

6. TOWARDS TRUTH AND WISDOM: AJahn Sumano Bhikkhu

7.MINDFULNESS WITH BREATHING :A Manual for Serious Beginners :

BUDDHADASA BHIKKHU

8.A Meditator's Guide : Venerable Luangpor Pramote Pamojjo Teaches the

Principles of Mindfulness and Meditation

9. CONSIGNED BY LUANGPU : The teachings of Phra Rajvudhacariya

( Luang Pu Dulya Atulo )

WALK TO BE THE KNOWER

LIFE OF THE BUDDHA

What did the Buddha teach .

Hand book of Vipassana Meditation.

At Wat Tam Wua Forest Monastery.

Contents

forward

PART 1. Life of the Buddha 1

1.1) His Promise to Take Birth in the Human Realm 1

1.2.) Queen Maya's Dream 2

1.3) Birth of the Buddha 4

1.4) A Youth Dedicated to the Mastery of Learning and Athletics 7

1.5) The Skillful Conduct of Worldly Affairs 8

1.6) The Renunciation of Worldly Life 9

1.7) The Four Encounters 10

1.8) The Six Years of Austerities 13

1.9) The Defeat of Mara 17

1.10) The Enlightenment of the World 18

1.11) The descent from Trayatrimsa Heaven 21

1.12) The Passage into Parinirvana 22

PART 2: What did the Buddha teach. 26

2.1 ) The Triple Gems 29

2.2 ) The four noble truths 31

2.3 ) Noble Eight fold Paths 34

2.4 ) Three areas of training 36

2.4.1 ) Training in Morality 37

2.4.2 ) Training in Mentality ( concentration) 39

2.4.3 )Training in Wisdom 49

2.5 ) Maha Satipahna Sutta 59

2.5.1) Mindfulness of the body ( Kynupassan) 59

2.5.2) Mindfulness of feelings ( Vedannupassan ) 62

2.5.3 ) Mindfulness of the Mind ( Cittnupassan ) 63

2.5.4 ) Mindfulness of theMental-Quality ( Dhammnupassan ) 64

PART THREE : practice meditation 66

3.1) Tools for Practicing Dhamma 67

3.2) Samatha and Vipassana Meditation 69

3.2.1) The differentiation between Samatha and Vipassana 69

3.3 ) Foundation of Mindfulness 72

3.4) The purpose of Samatha and Vipassana 76

3.5) Two kinds of Samadhi 78

3.6 ) Practicing Mindfulness in Daily life 84

3.7) Feel your entire body 90

3.7.1 ) How to feel your entire body 91

3.7.2. Feel your body through holistic observation 92

3.8) Walking Meditation: the best mindfulness practice 93

3.9 ) How to awareness of the mind 100

3.10 ) Process of Practicing Vipassana 105

3.10.1 ) STEP 1 ) Practice Samatha Concentration 106

3.10.2 ) STEP 2) Practice Vipassana "The knower" 109

3.10.3 ) STEP 3 ) Practice " Stable mind " 114

3.10.4) STEP 4 ) Practice separation of matter and mind 123

3.10.5 ) STEP 5) See the three characteristics of the Khandha 124

3.11 ) Disenchantment and discernment of the truth of unsubstantial nature

the truth of unsubstantial nature 128

3.12 ) Neutrality to conditioned states 129

3.13 ) Mindfulness of mind may alternate between concentration

and insight meditation 129

3.14 ) To advance from common objects of consciousness

to refined state of void 133

3.15 ) To let go of the void mind and reach the ultimate reality 135

3.16 ) To attain the first stage of Enlightenment, the Stream-Entry 136

3.17 ) Attainment of the Eye of Truth 139

3.18 ) Realization of Nibbna 140

3.19 ) Successive Steps of Vipassana Knowledge 143

3.20) Conclusion for practicing Vipassana Meditation 146

3.21 ) Glossary 149

PART FOUR : ABOUT WAT PA TAM WUA FOREST 151

MONASTERY

REFERENCE WORKS IN THAI 158

REFERENCE WORKS IN ENGLISH 158

------------------------

Forward

The term " the knower" is the very common in the Thai forest monks

tradition as well as the term " Bud-dho " which means " The knower, the

awakening and the blossom one." And it's the result from the second type

of Samadhi ( Characteristic-examination) which is stable and essential for

seeing the truth ,or seeing the three characteristic of the existence of the body

and mind.

" Walk to be the knower" is the way to practice meditation with the right

concentration to wake our mind up out of the world of thought and fabrication.

This book is based on the teaching of Luang pu Dulya Atulo which was a famous

disciple of Luang pu Mun Purithatto . His Teaching was emphasized in awareness

the mind. Every things happen in the mind first and then turn to actions.

"The knower" is the quality of our mind that separate the mind from all of

defilements, and finally it will free itself from the five khandhas or matter and

mind. After we return everything to the nature ,we will receive the greatest gift

available to any being. Nirvana is complete liberation, weightless, and released

from any desire, with no more attachment, no more struggle, and never again

delude. The mind is untouchable: nothing can ever come in, take over the mind

and make it suffer ever again.

Many foreigners came to Wat Pa Tam Wua to practice meditation and

don't know the second kind of Samadhi( the knower). And some are know

nothing about Buddhism ,either. So this book is appropriate to both the new

beginning and anyone who practicing in the advance level.

This book have four parts, the first part is about the life of the Buddha which

all of the pictures are from the paintings from Ajahn Krissana Suriyakarn in the

book "Prathom Somphotikhata", the second parts is about the Dhamma and

the third part is about the practice Vipassana meditation, and the last is about

Wat Tam Wua Forest monastery. The purpose of this book is only be the guide

line for the foreigners to gain more understanding about the practicing

Vipassana Meditation and the Buddhism.

Phra Anek Thanissarapoti

PART 1:) Life of the Buddha

Gautama Buddha , the historical Buddha, lived between 563 and 483 BC in

the area known as the Indo - Nepalese region. As a bodhisatta, he had passed

through thousands of existences before coming to the earth for the ultimate

transmigration.

1.1) His Promise to Take Birth in the Human Realm

Before the Buddha was born

into this world as

Shakyamuni, he was a

bodhisattva in the Tushita

heaven (home of the

contented gods). His name

there was Shvetaketu

("White Banner"). From

here he witnessed the dark

ages engulfing the human

realm, leading to its spiritual

impoverishment. Moved to

compassion like a true bodhisattva, he vowed to manifest himself in the sentient

world and relieve people from their sufferings.

Indeed, in strictly canonical terms, a bodhisattva is defined as an

individual who discovers the source of the Ultimate Truth better known as

Nirvana, but postpones his own enlightenment until he has guided all his fellow

beings to this same source of fulfillment. Thus, Buddha, looking down upon the

sentient beings suffering in the throes of ignorance, felt a pang of compassion,

and in accordance with his bodhisattva status, decided to descend to the earth

and spread the word of Dharma. Visually, Buddha is depicted making this vow

surrounded by other sacred beings, holding aloft a lotus flower in his right hand,

symbolizing the purity of his intention

1.2.) Queen Maya's Dream

The Lalitavistara (1st cent. AD) says that Buddha himself selected the time,

place, and caste of his birth. He finally short listed King Shudhodhana and his

wife, Queen Mayadevi, rulers of the Shakya (Lion) clan, as his future parents.

This generous couple was well known throughout the land for their just and

noble bearing. Scriptures assert that Buddha chose a king as his father since the

royal caste was more respected that the priestly one. It indeed seems strange that

the Buddha, who never

believed in the caste

system, was so

particular in the choice

of a Brahmin or

Kshatriya family for

his own birth. In fact, it

was precisely to show

the futility of the

notion of high-birth as

an aid in spiritual

salvation that this

choice was made.

The bodhisattva's descent from the Tushita heaven occurred as a dream to

Mayadevi. In this dream, a white elephant approached and touched her right

side with its trunk. Through this symbolic act, the bodhisattva entered the womb

of Mayadevi and impregnated her.

The choice of an elephant as a symbol of her impregnation is a well-thought out

metaphor because elephants are known for their strength and intelligence, and

also associated with gray-rain clouds and thus with fertility, since rainwater

means that seeds will germinate and vegetables will be able to grow. The white

color (of the elephant), adds to this an element of purity and immaculacy. The

royal fortunetellers explained that the dream announced the queen's pregnancy,

and that the newborn

would possess exceptional

traits.