The Only Way

(Path to Nibbana)
[Complete Edition]

By Venerable Ajahn Tong Sirimangalo

Table of Contents

Yo vo Ananda maya dhammo vinayo ca desito

paatto so vo mamaccayena sattha.
What I have taught and laid down, Ananda, as Doctrine
and Discipline (Dhamma-Vinaya), let them be your
teacher when I am gone.
A Note to this Electronic Version
Foreword
Preface
A Message of Rejoicing from the Feelings of the Teacher
Biography of Venerable Ajahn Tong Sirimangalo
Introduction
Theory
How Buddhism Stands Out
Samatha versus Vipassana Meditation
The Four Foundations of Mindfulness
Virtue, Concentration, Wisdom (Sila, Samadhi, Paa)
The Six Fields of Insight (Vipassana Bhumi)
Defilements of Insight (Vipassanukilesa)
Cutting Off the Roots of Vatta (the Cycle of Rebirth)
Important Principles in the Practice
The Three Characteristics of Existence (Tilakkhana)
Entering into the Knowledge of the Path (Magga-ana)
Defilements that are Responsible for the Impurity of the
Human Mind
The Mind of the Noble Ones
Practicing the Dhamma in the Higher Stages
Odds and Ends
Practice
Opening Ceremony (Receiving the Meditation)
Advice to Meditators: Guidelines for the Practice
Mindful (Satipatthana) Prostration HOWTO
Walking Meditation HOWTO
Sitting Meditation HOWTO
Lying Meditation
Changing the Touching Points

Steps in the Practice

Steps in Reviewing the Knowledges (ana)
Closing Ceremony
Conclusion

A Note to this Electronic Version

The original text of The Only Way (Path to Nibbana) - Complete
Edition I have in my hand, is a bilingual edition (September 2004).
This electronic version is an edited, English-only version of the book.
In rephrasing some of the translations, much effort has been made to
stay true to the original Thai writings. In addition, there are changes to
the sequence of the topics presented, in an attempt to organize the
ideas in my head. Hopefully what makes sense to me, makes sense to
you. A few additions have been made and are placed in brackets. Also,
some definitions for the Pali words have been added, where they
weren't found in the Thai original. All illustrations in this electronic
version were taken from the Handbook of Vipassana Meditation
Practice in Accordance with the Four Foundations of
Mindfulness, also by Ajahn Tong.
If you would like a copy of the original bilingual book, write to the
temple:
Wat Phradhatu Sri Chom Tong
Voravihara
Ban Luang, Chom Tong, Chiang
Mai 50160
THAILAND
Finally, I hope you learn a lot from this book, I certainly did!
Cheers.

Foreword
This book The Only Way wasn't published for distribution to the
general public without any aims. But we wish to offer it only to those
who practice the Dhamma in accordance with the four foundations of
mindfulness and to those who show interest. Because this book is a
handbook specifically for those who practice the Dhamma hoping for
the paths, fruitions and Nirvana.
Thus, each time this book is published, we try to improve its quality
and convenience for the practice. We hope that one book will obtain
one more person who will practice the four foundations of mindfulness,
with which we would be satisfied. Therefore, may you who have
received this book try to use it beneficially, making it worth its value.
We rejoice in the merit. Thank you very highly.
The Disciples
First Edition 9/1996 - 5000 copies
Second Edition 12/1996 - 2500 copies
Third Edition 9/1998 - 3000 copies

Fourth Edition 9/1999 - 5000 copies

Fifth Edition 1/2004 - 2000 copies
Sixth Edition 9/2004 - 5000 copies

Preface
Natthi paa sama abha.
There is no light that compares to wisdom.
People on earth consider the sunlight and the moonlight to be bright
lights in the world. But our Lord Buddha has said that wisdom and
knowledge (paaana) is a light brighter than that of the sun and
the moon. Why is this? Because this outer light, that is, the sunlight
and the moonlight, can't shine into hidden places. The light of wisdom
and knowledge, however, can shine into hidden places.
Therefore, the light of wisdom and knowledge is the light most sublime
in the world. There are three types of wisdom: wisdom born of
learning (sutamaya-paa), wisdom born of reflection (cintamayapaa) and wisdom born of meditation (bhavanamaya-paa). The
wisdom born of learning and of reflection are the Dhamma that will
only help you make it in the world. The wisdom born of meditation, on
the other hand, will free the mind from all suffering.
As a consequence, the light of wisdom and knowledge that arises from
the practice of vipassana meditation in accordance with the four
foundations of mindfulness on whose path the Buddha and all his
disciples have followed in order to realize the paths, fruitions and
Nirvana, this path is none other than the four foundations of
mindfulness.
I rejoice in the merit of all my disciples who have helped one another
to perform this wholesome deed on this merit-making occasion. May
each and every disciple be blessed with happiness and success.

Phra Rajabrahmacariya
(Venerable Ajahn Tong)
Abbot and Director of the Vipassana Center
Wat Phradhatu Sri Chom Tong Voravihara
Ban Luang, Chom Tong, Chiang Mai, Thailand

A Message of Rejoicing from the Feelings of

the Teacher
At present it appears that the practice of vipassana is widely
undertaken by both the Sangha and by government officials, for each
has started to see more the value of the Dhamma. Thus, it is a sign
that indicates the flourishing of the True Dhamma, as Ven. Bhaddhiya
had asked Ven. Ananda:
Catunnam kho avuso saddhamma aparihanam

hoti.
What, Ven. Ananda, is the cause, what is the reason,
for the decline of the True Dhamma? What is the
cause, what is the reason, for the flourishing of the
True Dhamma?
Ven. Ananda replied that if the monks, the nuns and the male and
female lay disciples don't practice the four foundations of mindfulness,
then the True Dhamma will decline. If they practice the four
foundations of mindfulness, then the True Dhamma will flourish.
For this reason, I offer my congratulations to you and greatly rejoice in
this. May everyone practice and grow in the four foundations of
mindfulness and thus be considered those who truly guard the True
Dhamma of the Lord Buddha.

From the teacher's heart

Blessings to you

Biography of Venerable Ajahn Tong

Sirimangalo
His original name was Tong Brahmasena. He was born on September
21, 1923, in Ban Ann Commune, Hod District, Chiang Mai Province.
He became a novice on January 19, 1934, at Wat Na Kaeng in Ban Ann
Commune, Hod District, Chiang Mai Province, at the age of eleven with
Phra Krueba Jayawong as preceptor.
He became a monk at Wat Ban Ann in Hod District, Chiang Mai
Province, on February 7, 1944, with Phra Krue Gambhiradhamma as
preceptor. He received the Pali name Sirimangalo.
At present (2004), Venerable Ajahn Tong is 81 years old and has been
in the robes for 60 years.

Introduction
The Secret Law of Nature
Discovered by the Lord Buddha
The theory of transporting living beings out from samsara (the
cycle of rebirth)
The Four Foundations of Mindfulness (Satipatthana)
Revealed by
Venerable Ajahn Tong Sirimangalo
(Phra Rajabrahmacariya)
Abbot of Wat Phradhatu Sri Chom Tong Voravihara
Ecclesiastical Head of Hod District
Director of the Center for the Training of Vipassana Masters in
the North
Sabbadanam dhammadanam jinati.

The gift of Dhamma excels all other gifts.

The more agitated the world becomes, the more those who see danger
in samsara (the rounds of rebirth) hurry to find their way to the shade
of the Gotama tree, because it is the shade of tranquility and coolness
that was created by the Lord Buddha for all beings.
Not Even the Wealth of All the Three Worlds Can Compare
Pathabya ekarajjena ssaggassa gamanenava
Sabbalokadhipaccena sotapattiphalam varam.
Not the king who is complete with great wealth and
free among humans, nor Sakka, the King of the Devas,
with power over the 6 heavenly abodes, nor Maha
Brahma with great psychic powers among the
Brahmas, can compare with the stream-enterer.
Worldly Taste versus the Taste of the Dhamma
The more we partake of the worldly taste, the more tasteless it
becomes. It is like eating sugar cane from the bottom up. The more
we partake of the taste of the Dhamma, the sweeter it becomes. It is
like eating sugar cane from the top down.
The mind that is satisfied with the taste of the Dhamma finds no
meaning in worldly happiness. There are many worldly tastes but there
is only one taste of the Dhammavimuttirasa, the taste of liberation.
Sabbarasam dhammaraso jinati.
The taste of the Dhamma excels all other tastes.
Bonds
Putto give dhanam pade bhariya hatthe.
A child is like a bond around the neck.
Wealth is like a bond around the feet.
A spouse is like a bond around the wrists.
Once these three bonds are secured, they are hard to break. They are
bonds tied only loosely but are hard to undo. Bonds made up of rope,
leather, wood and iron are not as strong as the bond of sense desires
(kama).
The world (i.e., beings) is subject to decay. It is impermanent.
All beings have nothing to protect them.
They don't have control over themselves.
All beings have nothing that belongs to them.
They must leave everything behind and go.
All beings are always lacking.
They know not enough and thus are slaves to craving.
Before the sun rises in the sky, golden and silver rays must first
appear.
Likewise, before the dawn of the noble path, virtue (sila) must first
appear.

Yeneva yanti nibbanam Buddha tesaca savaka

Ekayanena maggena satipatthanasaina.
All the Buddhas and their Arahant disciples made their
way to Nirvana following a path; that path is the four
foundations of mindfulness.
Ekayano ayam bhikkhave maggo sattanam
visuddhiya sokaparidevanam samatikkamaya
dukkhadomanassanam atthanmaya ayassa
adhigamaya nibbanassa sacchikiriyaya yadidam
cattaro satipatthana.
This is the only way, bhikkhus, for the purification of
beings, for the overcoming of sorrow and lamentation,
for the destruction of physical and mental suffering, for
reaching the right path, for the realization of Nirvana,
namely, the four foundations of mindfulness.
Have you ever asked yourself, "What is the real purpose of life?"
As long as you still can't answer this question, you will have to live life
pointlessly and with hesitation, like one who walks in darkness who
can't see even the danger right in front of them, like a bird that flies in
circles in the middle of an ocean, unable to find land.
Why were we born?
We weren't born to merely search for enjoyment with each passing
day. We weren't born to become intoxicated with delicious worldly
tastes, that is, with food, lust and honor. We weren't born to become
slaves to life. We weren't born merely to study, work, settle down, get
a family, have children and then become old, sick and then die.
If we were born for these things, then it would mean that we were
only born to cycle in samsara, to be prey to worms and are unable to
be freed from this world. Any amount of money would be meaningless.
But we were born to be released from the chains and fetters which
bind our mind, in order to be free. We were born to free ourselves
from the power and dominance of defilements, of craving. We were
born to improve our life and consciousness, developing it to the
highest possible level, which is the purification of our mind and the
crossing of the land of darkness of life, in order to reach the end of
life, that is, the end of suffering, Nirvana.
The Buddha's Words
Nirvana exists.
The path to Nirvana exists.
I, the pointer of the path to Nirvana, exist.
If you don't walk the path, then how will you realize Nirvana?
The nature that calms the mind suppressing the hindrances is called
"samatha (calm) meditation."
The nature that gives rise to clear understanding of the states of

dhamma, that is of rupa and nama, as being impermanent, suffering

and non-self, is called "vipassana (insight) meditation."
Nirvana
"Ananda, you can't use only knowledge and ignorance to be the
measurement. You have to take the ability to abandon defilements to
be the measurement, because those who will realize Nirvana can do so
only by depending on the abandoning of defilements. Once the
defilements have been abandoned, then Nirvana will be realized."
Typical Characteristics of All Noble Ones
They do things that others find hard to do.
They endure through what others find hard to endure through.
They conquer what others find hard to conquer.
They, therefore, achieve what all others find hard to achieve.
Lokiyajana are those not freed from the world, searching for things
that exist and staying with things that exist. Lokuttarajana are those
beyond the world, searching for things that don't exist and staying
with things that don't exist.
"Rahula, make your mind like the earth. Because if you constantly
make your mind like the earth, then neither the pleasant nor the
unpleasant mind-objects that come into contact with the mind, can
make it waver. It's like how people sometimes throw clean things
sometimes dirty things onto the earth, or how they sometimes urinate
or defecate or spit onto the earth, the earth knows not anger, becomes
not offended nor annoyed; nor will it feel oppressed or become weary
or disgusted with those things. Rahula, if you constantly make your
mind like the earth in this way, no mind-objects will be able to
overpower your mind."

Theory
Our world today is filled with unrest, chaos and confusion. We are
unable to escape from unwholesome things that have always been
there. We are unable to get away from looking down at others, from
jealousy, oppression, betrayal, exploitation, deceit, quarrels and
murder. These things will probably still exist among human beings in
general. All these unskillful things weren't created by nature, but by
human beings themselves. Teachers of the various faiths and religions
have all tried to find and establish a foundation so that by doing good
and refraining from evil, human beings may create peace and
happiness for the world.
The Lord Buddha, who is the teacher of the Buddhist religion, also did
the same. But besides teaching human beings to do good and to
refrain from evil, the Buddha also taught us to purify the mind, which
is recorded in one of his teachings known as "Ovada-Patimokkha":
Sabba papassa akaranam;

Kusalassupasampada;
Sacittapariyodapanam:
Etam buddhana sasanam.
To refrain from all evil;
To cultivate good;
To purify the mind:
This is the teachings of all the
Buddhas.

How Buddhism Stands Out

The method by which the mind can be purified doesn't exist in any
other religions in the world; it only exists in the Buddhist religion.
According to Buddhism, every human mind by nature is impure, being
cluttered by defilements which taint the mind; these defilements
consist of greed, hatred and delusion. And it is precisely due to greed,
hatred and delusion that human beings commit all kinds of
unwholesome deeds.
We have probably already seen all too many times that people who
otherwise seem incapable of anger can at times become so angry that
they kill another person without being conscious of it. Or some people
who are very honest and upright can one day end up embezzling a
great amount of wealth. Or sometimes, a person respected and
admired by many people becomes one engaging in shameful and
immoral behavior as a result of delusion.
These things shouldn't happen but they have already happened and in
large numbers, and they shall continue to increase.
That things are this way is because greed, hatred and delusion are
disturbances, like three fires within us. As long as there is no fuel, the
fires won't flare up. But once there is right fuel, the fires will
immediately blaze up. The study, the training or the mind's nature are
not able to do anything about it. This is because greed, hatred and
delusion have greater strength.
Although teaching people to do good and to refrain from evil can bring
people to practice accordingly, it has no power to have people practice
that way indefinitely. Because the human mind is impure and cluttered
by defilements within. Once they come across an appropriate bait,
then they will have to do evil once again. As a result, evil have existed
up to the present day, and will generally prevail in the world.
For this reason, the Buddha say that in order for human beings to truly
give up evil, they must first purify their mind, to free the mind from
defilements. Once their mind has become purified, they won't perform
any more unwholesome deeds but will only do good, as the roots that
cause unwholesome actionsthat is, the defilementshave been
destroyed. Therefore, the mind is a priceless treasure that belongs to
human beings.

Samatha versus Vipassana Meditation

The method of mind purification as taught by the Buddha is what is

known as meditation. There are two types of meditation in Buddhism:

samatha (calm) meditation and vipassana (insight) meditation. These

two types of meditation differ both in their method of practice and in
the results they yield. That is, samatha meditation aims at mundane
(lokiya) peace by going for the jhanas in order to obtain mundane
supernatural powers (lokiya abhia). It has the Brahma world as its
highest destination. Vipassana meditation, on the other hand, aims at
supramundane (lokuttara) peace, which is the peace that is freed
from the world. It has Nirvana as its highest destination.
Samatha meditation takes a concept (paatti) as its object of
meditation; that is, it takes for its object of meditation the things that
the world supposes and labels to be this and that, like, for example,
the 10 kasinas. Vipassana meditation, in contrast, takes ultimate
reality (paramattha) as its object of meditation; that is, it
concentrates on rupa and nama or the five aggregates which are true
and real.
In practicing samatha meditation, one needs to consider one's
predominant temperament. For example, those with a predominantly
lustful temperament (raga-carita) should develop meditation on the
foulness of the body (asubha). Those with a predominantly hateful
temperament (dosa-carita) should develop loving-kindness
meditation. Those with a predominantly deluded temperament (mohacarita) should develop mindfulness of breathing. Those with a
predominantly faithful temperament (saddha-carita) should recollect
the virtues of the Buddha. Vipassana meditation, on the other hand, is
suitable for all types of individuals, regardless of temperament.
Samatha meditation can purify the mind only temporarily, but
vipassana meditation can permanently purify the mind. Samatha
meditation isn't able to lead its practitioner to the realization of the
paths, fruitions and Nirvana, but it can lead to the attainment of
mundane supernatural powers (lokiya abhia), such as iddhividhi
(the ability to perform psychic powers, fly through the air, walk on
water, dive into the earth, become invisible and shorten distances),
the divine ear, the divine eye, the ability to know the mind of others
(cetopariyaana), and the ability to recollect previous lifetimes
(pubbenivasanussati-ana). Although vipassana meditation doesn't
lead to the attainment of such mundane supernatural powers, it can
lead its practitioner to the realization of the paths, fruitions and
Nirvana.
Whatever the case, in order to realize the paths, fruitions and Nirvana,
which is the highest goal in Buddhism, meditators may practice only
vipassana meditation without doing any samatha meditation, or they
may first practice samatha meditation, aiming for the jhanas, and then
practice vipassana meditation using samatha meditation as a
foundation, practicing continuously until the realization of the paths,
fruitions and Nirvana. But meditators who practice only samatha
meditation hoping to realize the paths, fruitions and Nirvana, can't
succeed, like, for example, Alara Kalama and Uddaka Ramaputta.

The Four Foundations of Mindfulness

The most complete principle in the practice of vipassana meditation

which appears in the Maha Satipatthana Sutta is the practice of

vipassana meditation in accordance with the foundations of
mindfulness. This theory, said the Buddha, is the only way for the
purification of the mind, for the freedom from suffering and for the
realization of the paths, fruitions and Nirvana. This means that in order
to purify the mind, reach the end of suffering and realize the paths,
fruitions and Nirvana, there isn't any other way besides practicing in
accordance with the theory of the four foundations of mindfulness. The
teachings of the Buddha, which can be categorized into up to 84,000
portions (dhammakkhandha), can be reduced down to teachings
aiming at purification of the mind.
The literal meaning of the Pali word satipatthana is the dhamma that
is a place for the establishment of mindfulness. The practice of the
four foundations of mindfulness is using mindfulness to consider or
note knowing at every moment of the conditions that arise via the
body (kaya), feelings (vedana), mind (citta) and mind-objects
(dhamma) or via the five aggregates. This can be divided into four
categories.
1. Kayanupassana-satipatthana means to use mindfulness to
consider and note knowing the conditions that arise via the body
(kaya) or the aggregate of material form (rupakkhandha), like, for
example, in walking meditation noting "right stepping, left stepping,"
or in noting the in-breaths and the out-breaths and knowing the rise
and fall of the abdomen (that is, noting "rising, falling").
2. Vedananupassana-satipatthana means to use mindfulness to
consider and note knowing the conditions that arise via feelings
(vedana) or the aggregate of feelings (vedanakkhandha), like, for
example, in knowing and noting when a pleasant or unpleasant feeling
arises, knowing that one is feeling happy or miserable and what it's
like; or if one is experiencing a neither-pleasant-nor-unpleasant feeling
(i.e., feeling neutral), then one's mind is clear about that.
3. Cittanupassana-satipatthana means to use mindfulness to
consider and note knowing the conditions that arise via the mind
(citta) or the aggregate of consciousness (vianakkhandha), like,
for example, in knowing and noting the mood of the mind; whether the
mind is filled with lust, anger, delusion, sloth, distraction or calm, then
know that the mind is in that mood.
4. Dhammanupassana-satipatthana means to use mindfulness to
consider and note knowing the conditions that arise via the mind that
is the aggregate of perception (saakkhandha) and the aggregate
of mental formations (sankharakkhandha). The aggregate of
perception is the ability to remember. The aggregate of mental
formations is the thinking. Whenever we think of something, we have
to note knowing whatever we are thinking of; or, when a hindrance
(nivarana)satisfaction, dissatisfaction, sleepiness, distraction or
doubtarises, then we have to note knowing that mood.
In summary, the practice of the foundations of mindfulness is just
using mindfulness to consider and note knowing at every moment
what we are doing as we are doing it, or what we are feeling or
thinking. In all cases, we consider only the present moment, not even

one second into the past or the future.

The four foundations of mindfulness make up the true heart of the
teachings of the Buddha. He repeatedly taught the four foundations of
mindfulness to his disciples, from the day of his enlightenment until
the day of his passing away (parinibbana). In addition, the Buddha
clearly guaranteed the following in the Maha Satipatthana Sutta:
Ekayano ayam bhikkhave maggo sattanam
visuddhiya sokaparidevanam samatikkamaya
dukkhadomanassanam atthanmaya ayassa
adhigamaya nibbanassa sacchikiriyaya
yadidam cattaro satipatthana.
This is the only way, bhikkhus, for the purification of
beings, for the overcoming of sorrow and
lamentation, for the destruction of physical and
mental suffering, for reaching the right path, for the
realization of Nirvana, namely, the four foundations
of mindfulness.
The Buddhas and their groups of disciples, both in the past and in the
future, all must develop vipassana meditation in order to be able to
realize Nirvana:
Yeneva yanti nibbanam buddha tesaca savaka
ekayanena maggena satipatthanasaina.
All the Buddhas and their Arahant disciples have
realized Nirvana following the only way, and that
way is the four foundations of mindfulness.
The only way is the path on which the Buddhas and their Arahant
disciples have walked and consists of the following five characteristics:
1. It is a path discovered by the Buddha himself alone.
2. It is a path that exists only in Buddhism.
3. It is a path that must be individually walked on; no one can
walk it for another.
4. It is a straight path, with no forks in it.
5. It is a path that leads to only one destination, that is, to
Nirvana.

Virtue, Concentration, Wisdom (Sila, Samadhi,

Paa)

Virtue, concentration and wisdom exist both on the mundane (lokiya)

level and the supramundane (lokuttara) level. Mundane virtue
consists of the 5, 8, 10 and 227 precepts. These precepts make its
practitioner into a virtuous person who knows right from wrong, the
wholesome from the unwholesome, and the beneficial from the
unbeneficial, so that people live peacefully and happily together in a
society. Supramundane virtue is the virtue in the practice. It is the
virtue of the factors of the path. According to the verse:
Silena sugatim yanti. Silena bhoga sampada.
Silena nibbutim yanti.

By virtue they go to a happy realm. By virtue is

wealth obtained. By virtue they realize Nirvana.
The virtue that leads to a good rebirth and to wealth is mundane
virtue. The virtue that leads to the realization of Nirvana is
supramundane virtue. Therefore, the mundane and supramundane
virtue are different in their practice and yield very different results.
Mundane concentration is the concentration that aims for worldly calm
via the practice of samatha meditation going for the jhanas in order to
obtain mundane supernatural powers. It leads only as far as the
Brahma world. Supramundane concentration is the concentration that
aims for a calm that transcends the world, that is freed from the world
and leads all the way to Nirvana.
Mundane wisdom. Though you have the wisdom to develop materially,
it is only sutamaya-paa and cintamaya-paa. It is the wisdom
that has been imitated and that belongs to other people. It is the
wisdom that is used only to feed your stomach. Supramundane
wisdom, on the other hand, is your own wisdom that has arisen from
the practice of vipassana meditation; it is called bhavanamayapaa. Therefore, we can say that mundane wisdom is the wisdom
used to make it in the world, while supramundane wisdom is the
wisdom that will free the mind.
***
On one occasion when the Buddha was living at Savatthi, a deity with
a question about the Dhamma approached the Buddha and asked him:
Antojata bahijata jataya jatita paja tam tam
gotama pucchami ko imam vijataye jatam.
Ven. Gotama, beings in this world are in turmoil both
within and without, being bounded by chaos. How
can this turmoil and chaos be cleared up?
The Buddha replied in the Pali:
Sile patitthaya naro sapao cittam paaca
bhavayam atapi nipako bhikkhu so imam
vijataye jatam.
Those established in virtue who practice to give rise
to concentration and to the wisdom of vipassana,
will be able to clear up the turmoil and chaos in this
world.
The turmoil and chaos are the defilements of greed, hatred and
delusion that constantly create trouble in our mind. In practice, how
can we become established in virtue, developed in concentration and
the wisdom of vipassana in accordance with the Buddha's word?
Where is virtue, concentration and wisdom?
In one set of walking meditation or in one set of noting rising and
falling, there is the practice of virtue, concentration and wisdom:
The mind that is careful in the rise and fall of the abdomen is
virtuous.
The mind that is together with the rise and fall is concentrating.
That which knows the rise and fall is wisdom.

Consequently, virtue, concentration and wisdom exist in the rise and

fall of the abdomen.
***
Whenever virtue, concentration and wisdom arise, the eightfold path is
also there. Because the eightfold path consists of:
1. right view (samma-ditthi),
2. right thoughts (samma-sankappa),
3. right speech (samma-vaca),
4. right action (samma-kammanta),
5. right livelihood (samma-ajiva),
6. right efforts (samma-vayama),
7. right mindfulness (samma-sati),
8. right concentration (samma-samadhi),
where right view and right thoughts make up wisdom; right speech,
right action and right livelihood make up virtue; and right efforts,
right mindfulness and right concentration make up concentration.
Therefore, whenever we practice virtue, concentration and wisdom, it
means we are already completely practicing the eightfold path. That is,
the eightfold path exists in the rise and fall of the abdomen.
***
How do the three characteristics of existence (tilakkhana) exist in the
rise and fall of the abdomen? We know and see how the rise and fall
arise, stay for a while and then cease, and then how they arise and
cease again, taking turns in this way. This condition is called
"impermanence (aniccam)." As we continue noting, feeling arises and
we feel pains and aches here and there. This condition is called
"suffering (dukkham)." When we note "rise," we can't stop it from
falling. When feeling arises we can't prevent it from arising. Whether it
be the rising condition or physical pain, we can't control anything. This
condition is called "non-self (anatta)."
Therefore, while we establish mindfulness noting at the body, feelings,
mind and mind-objects, the characteristics of impermanence, suffering
and non-self intertwine with rupa and nama, which we are always
noting. Where rupa and nama arise, the three characteristics of
existence are also there. It is like when you see a tiger, you see its
stripes as well. That is, the three characteristics of existence exist in
the rise and fall of the abdomen.

The Six Fields of Insight (Vipassana Bhumi)

The six fields of insight (vipassana bhumi) are:

1. the five aggregates (khandha)
2. the 12 sense bases (ayatana)
3. the 18 elements (dhatu)
4. the 22 faculties (indriya)
5. the four noble truths (ariya-sacca)
6. the 12 links in the dependent origination (paticca-samuppada)
All these together can be narrowed down to rupa and nama. Therefore,
the fields of insight and rupa-nama are one and the same.

There are two ways to learn vipassana meditation:

1. Learning by levels. This is studying the theoretical principles and
doing the practice at the same time. One can study, for
example, to know about the six fields of insight and how they
consist of the five aggregates, the 12 sense bases, the 18
elements, the 22 faculties, the four noble truths and the 12 links
in the dependent origination. This is like a person studying
medicine and then treating their own diseases. The diseases
then disappear. This method is suitable for those who have a lot
of time.
2. Learning alone. This is practicing and then learning from the
experience, which is like treating your own diseases without
having studied medicine before. The diseases then disappear all
the same. This method is suitable for those who have a little
time.
***
Developing vipassana meditation in accordance with the four
foundations of mindfulness requires that we take the five aggregates
as the object of meditation. The five aggregates are material form
(rupa), feelings (vedana), perception (saa), mental formations
(sankhara), and consciousness (viana). Material form is rupa
(body). Feelings, perception, mental formations and consciousness
make up nama (mind). Therefore, when we narrow down the five
aggregates, we have rupa-nama. Making rupa-nama the objects of
meditation is the same as making the five aggregates the objects of
meditation. Where rupa-nama exist, the five aggregates exist as well.
How do "rising" and "falling" exist in the five aggregates?
The abdomen rising and falling is the aggregate of material form.
Feeling happy, miserable or neutral is the aggregate of feelings.
Remembering that the abdomen rises and falls is the aggregate of
perception. Whether the abdomen rises a lot or a little is the aggregate
of mental formations. That which knows the rising and falling is the
aggregate of consciousness. Therefore, "rising" and "falling" exist in
the five aggregates in this way.
How do "right stepping" and "left stepping" exist in the five
aggregates?
The right foot stepping forward and the left foot stepping forward
make up the aggregate of material form. Feeling happy, miserable or
neutral is the aggregate of feelings. Remembering that the right foot
steps forward and the left foot steps forward is the aggregate of
perception. When mindfulness notes knowing whether you're walking
slowly or quickly, this is the aggregate of mental formations. That
which knows that the right foot is stepping forward and the left foot is
stepping forward is the aggregate of consciousness. Therefore, "right
stepping" and "left stepping" exist in the five aggregates in this way.
***
There is a very high value attached to "rising" and "falling." It is like
one medicine pill that consists of various kinds of ingredients that are
of value. That is, there are various types of goodness found in one

place. In addition to virtue, concentration, wisdom and the three

characteristics of existence, the 37 requisites of enlightenment
(bodhipakkhiya) and the 16 knowledges (ana) also exist in the rise
and fall of the abdomen. The 37 requisites of enlightenment are:
1. the four foundations of mindfulness (satipatthana)
2. the four supreme efforts (sammappadhana)
3. the four bases of psychic power (iddhipada)
4. the five controlling faculties (indriya)
5. the five powers (bala)
6. the seven factors of enlightenment (bojjhanga)
7. the eight factors of the path (atthangika magga)
All these are contained in the rise and fall of the abdomen.
***
1) How do the four foundations of mindfulness exist in the rise and fall
of the abdomen?
Noting "rising" and "falling" is contemplation of the body
(kayanupassana-satipatthana). Noting the pains and aches that
arise is contemplation of feelings (vedananupassana-satipatthana).
Noting the thinking that arises is contemplation of mind
(cittanupassana-satipatthana). Noting the five hindrances that
arise is contemplation of mind-objects (dhammanupassanasatipatthana). The four foundations of mindfulness, thus, exist in the
rise and fall of the abdomen in this way.
***
2) How do the four supreme efforts exist in the rise and fall of the
abdomen?
The restraint and care in noting are part of the effort to avoid
unwholesome states (samvara-padhana). Defilements cannot arise
during the noting because of the effort to abandon unwholesome
states (pahana-padhana). The noting and the mind that knows in the
practice are part of the effort to develop wholesome states (bhavanapadhana). Guarding the object of meditation with mindfulness so
there are no distractions is the effort to maintain wholesome states
(anurakkhana-padhana). The four supreme efforts, thus, exist in
the rise and fall of the abdomen in this way.
***
3) How do the four bases of psychic power exist in the rise and fall of
the abdomen?
Satisfaction in the practice is will (chanda). Perseverance in the
practice is energy (viriya). Attention in noting the object of meditation
is mind (citta). Consideration of the causes and effects in the noting is
investigation (vimamsa). The four bases of psychic power, thus, exist
in the rise and fall in this way.
***
4) How do the five controlling faculties exist in the rise and fall of the
abdomen? The controlling faculties are influential in the fulfillment of
one's duties. When they undertake their duties in the practice, they
will penetrate deeply.
Keeping the mind with rupa and nama, with virtue, concentration and

wisdom, with the present moment is the controlling faculty of faith

(saddh'indriya). Determining to practice continuously and not
talking, not reading, not sleeping a lot, but practicing a lot are part of
the controlling faculty of energy (viriy'indriya). Being able to recollect
and know before rupa-nama move is the controlling faculty of
mindfulness (sat'indriya). Binding the mind so it doesn't forget rupanama and having the mind hold tightly onto its object of meditation
are part of the controlling faculty of concentration (samadh'indriya).
The wisdom that knows the present moment, that knows rupa-nama,
the three characteristics of existence, the wisdom of vipassana, the
paths, fruitions and Nirvana is the controlling faculty of wisdom
(pa'indriya). The five controlling faculties, thus, exist in the rise
and fall of the abdomen in this way.
***
5) How do the five powers exist in the rise and fall of the abdomen?
The five powers are the five types of dhamma endowed with strength.
Confidence in the practice is faith (saddha). Perseverance in the
practice is energy (viriya). Recollecting and knowing in the practice is
mindfulness (sati). Unwavering determination in the object of
meditation being noted is concentration (samadhi). The mind that
clearly knows the object of meditation is wisdom (paa). The five
powers, thus, exist in the rise and fall of the abdomen in this way.
***
6) How do the seven factors of enlightenment exist in the rise and fall
of the abdomen?
The practice of the four foundations of mindfulness is mindfulness
(sati). When mindfulness has arisen, there arises an investigation into
the states of dhamma. This is investigation-of-states (dhammavicaya). When investigation-of-states has arisen, effort arises. This is
energy (viriya). When energy has arisen, delight arises. This is joy
(piti). When joy has arisen, tranquility arises. This is tranquility
(passaddhi). When tranquility has arisen, determination arises. This
is concentration (samadhi). When concentration has arisen, letting go
arises. This is equanimity (upekkha). The seven factors of
enlightenment, thus, exist in the rise and fall of the abdomen in this
way.
Equanimity here is the same as the equanimity in the knowledge of
equanimity about formations (sankhar'upekkha-ana). The state
(sabhava) is the same, like the Ping River and the Wang River, where
the water is the same but their locations are different.
When the seven factors of enlightenment have arisen, the eightfold
path also arisesthat is, it has arisen since the start of the practice of
virtue, concentration and wisdom, as discussed above. In the practice
of the eightfold path, it is said that right view (samma ditthi) is
comparable to a train locomotive. The remaining seven factors of the
path are like seven railroad cars, one following the other. When the
locomotive runs, it will pull the first railroad car with it. The first
railroad car will in turn pull the second railroad car. The second
railroad car will pull the third, and on it goes until the seventh railroad
car. When the train with its seven railroad cars move together at high

speed, the cars become one group and they are able to head for the
destination together.
The same goes for the eightfold path. Once right view (samma ditthi)
arises, the remaining factors from right thoughts (samma sankappa)
to right concentration (samma samadhi) also arise. When right
concentration has arisen, then right knowledge (samma ana) also
arises. When right knowledge has arisen, right release (samma
vimutti) then arises. This is the state (sabhava) in which the
defilements have been destroyed by the knowledge of the path
(magga-ana).
In practice, the five knowledges (ana), that is, the knowledge in
conformity (anuloma-ana), knowledge of change of lineage
(gotrabhu-ana), knowledge of the path (magga-ana), knowledge
of fruition (phala-ana) and knowledge of reviewing
(paccavekkhana-ana), will arise for a duration of the blink of an
eye, one after the other without a break. These five knowledges arise
for a very short durationeven a bolt of lightning lasts longer.
When the knowledge of the path arises, it has as its fruit Nirvana,
which is a clear understanding of the truth of the cessation of suffering
(nirodha-sacca). Once clear understanding in the truth of the
cessation of suffering has been obtained, there will also be a clear
understanding of the truth of suffering (dukkha-sacca), the truth of
the origin of suffering (samudaya-sacca) and the truth of the path
leading to the cessation of suffering (magga-sacca), all at the same
time.
It's like when a lamp is lit, the oil dries up and the wick burns. At the
same time when light appears, darkness disappears. The lit lamp that
dried up the oil is like the knowledge of the path leading to clear
understanding of the cessation [of suffering], that is, the drying up of
defilements. The wick is like the knowledge of the path that notes
knowing in the suffering. The lamp that has dispelled darkness is like
the knowledge of the path that has abandoned the origin [of
suffering]. The lamp that gives forth light is like the knowledge of the
path producing the path [leading to the cessation of suffering].
The clear understanding that arises from the realization of the
knowledge of the path is called "anadassanavisuddhi," which is a
clear understanding that is pure, into the noble truths (ariya-sacca).
It is knowing into the supramundane (lokuttara), or what we call
"obtaining the eye of Dhamma."
How do the 16 knowledges exist in the rise and fall of the abdomen?
When mindfulness is brought to note the four dhammas which are
body, feelings, mind and mind-objects, there will appear 16 types of
characteristics, which are the 16 knowledges (ana). They will arise in
the following order:
1. knowledge of delimitation of mind and matter (namarupapariccheda-ana) - the knowledge that causes familiarity with
rupa-nama
2. knowledge of discerning cause and condition (paccayapariggaha-ana) - the knowledge that sees the causes of
rupa-nama

3. knowledge of comprehension (sammasana-ana) - the

knowledge that sees the three characteristics of existence
(impermanence, suffering and non-self) of rupa-nama
4. knowledge of arising and ceasing (udaya-bbaya-ana) - the
knowledge that sees the arising and passing away of rupanama in accordance with reality
5. knowledge of dissolution (bhanga-ana) - the knowledge that
sees only cessation
6. knowledge of fearfulness (bhaya-ana) - the knowledge that
sees rupa-nama as a danger
7. knowledge of disadvantage (adinava-ana) - the knowledge
that sees rupa-nama as a disadvantage
8. knowledge of disenchantment (nibbida-ana) - the knowledge
that is bored with possessing rupa-nama
9. knowledge of desire for deliverance (mucitukamyata-ana) the knowledge that desires to be freed from possessing rupanama
10.
knowledge of reflection (patisankhara-ana) - the
knowledge that tries in earnest to be free from possessing
rupa-nama
11.
knowledge of equanimity about formations
(sankhar'upekkha-ana) - the knowledge that considers
rupa-nama with equanimity
12.
knowledge in conformity (anuloma-ana) - the
knowledge that knows the object of meditation, rupa-nama, for
the last time before the realization of the path and fruition
13.
knowledge of change of lineage (gotrabhu-ana) - the
knowledge that cuts the lineage of the worldlings (puthujjana)
in order to enter the lineage of the noble ones (ariya-puggala)
14.
knowledge of the path (magga-ana) - the knowledge
that enters the lineage of the noble ones; defilements are
destroyed by this knowledge
15.
knowledge of fruition (phala-ana) - the knowledge that
has Nirvana as its object inherited from the knowledge of the
path
16.
knowledge of reviewing (paccavekkhana-ana) - the
knowledge that considers the path, fruition and Nirvana that
just passed
These 16 knowledges will arise by themselves during the practice. For
each knowledge, there will appear characteristics via the mind, arising
for the meditator in levels. The 16 knowledges, thus, exist in the rise
and fall of the abdomen in this way.

Defilements of Insight (Vipassanukilesa)

While the meditator is practicing on the knowledge of comprehension

(sammasana-ana) or the weak knowledge of arising and ceasing
(udaya-bbaya-ana), one or more defilements of insight
(vipassanukilesa) will arise. They will be among the 10 defilements
of insight that exist:

1. Bright light (obhasa). You see bright light appearing like you've
never seen before, like seeing circular bright lights around your
body, some small, some large. Or, you see bright light shining
the entire room like the time of midday. Or, there is light being
emitted from your body. These are just some examples.
2. Joy (piti). There are five types, each of which has different
characteristics:
Minor joy (khuddaka-piti) has the following
characteristics:
coolness, goose bumps all over the body
stiff and heavy body
tears
color white appearing
Momentary joy (khanika-piti) has the following
characteristics:
sparks like lightning
stiff body, wavering heart
burning heat over the body
itches like there are insects flying around your body
color red, spotted, appearing
Showering joy (okkantika-piti) has the following
characteristics:
swaying body, shaking, sometimes trembling
shaking of the face, hands and feet
saliva in the mouth, nausea, vomiting
like being hit by ripples or waves
colors yellow and light purple appearing
Uplifting joy (ubbega-piti) has the following
characteristics:
body feeling taller or lighter, floating.
itches like insects crawling on the face
diarrhea, gastric problems
nodding forwards and backwards
head turning back and forth
mouth opening, closing, biting
body bending forwards and backwards
body fidgeting, lifting up of the hands or feet
colors of pearl, silk-cotton appearing
Pervading joy (pharana-piti) has the following
characteristics:
coolness being diffused throughout the whole body
dullness, unwillingness to open eyes or to move
colors indigo-blue, green, emerald appearing
3. Knowledge (ana). The feeling arises that you have perfect,
proficient knowledge like never before.
4. Calmness of mind and mental factors (passaddhi). There is a
feeling of calm and coolness, both in body and mind, with no
distractions and no worries. It is calm and quiet like entering the
attainment of fruition (phala-samapatti).
5. Comfort (sukha). You feel happy, the happiest you have ever

been since birth. There is gladness, rejoicing and an

unwillingness to leave the practice. You desire to tell of your
experiences to another.
6. Faith (adhimokkha). You feel strong faith in the Buddha,
Dhamma, Sangha and the teacher, and a desire to have others
come and practice like yourself. There is a desire to repay the
debt of gratitude to the center, and a feeling of gratefulness to
those who brought you to the practice. You desire to make
merits, offer dana, renovate permanent buildings and to seek
ordination.
7. Perseverance (paggaha). You work too hard, practicing in
earnest and with determination, fighting to death without giving
in, to the extent of being too much.
8. Mindfulness (upatthana). There is too much mindfulness, so
you recollect only the past and the future, abandoning the
object of meditation in the present moment.
9. Letting go (upekkha). There is a feeling of letting go, no
happiness, no regrets, no gladness, no displeasure. You are
absent-minded and forgetful. You don't worry and you possess a
calm mind, not desiring good or anything else. Whether
contacted by a good or bad mood, you still feel neutral. But
there is no noting; you allow the mind to follow external objects.
10.
Desire (nikanti). There is satisfaction in the various
objects (arammana), such as satisfaction in the bright light, in
joy (piti) and in the various signs (nimitta).
These 10 defilements can only arise when the practice of vipassana is
being done correctly. Those who have never practiced vipassana
meditation will never encounter them. These defilements of insight will
never arise for the following four types of people:
those who practice vipassana incorrectly
those lazy in the practice
those who abandon the practice
the noble ones
Some meditators, in delusion, enjoy and delight in the various
defilements described here, because the various objects (arammana)
all lead to comfort in both the body and the mind in a wondrous way,
that is never before experienced. Because of this, meditators stop
practicing and don't continue as they should.
In any case, these meditators will realize that these things that have
occurred are all defilements and not the paths, fruitions and Nirvana,
nor anything that should be rejoiced at and delighted in, not the path
to follow, not what is desired. When this happens, they will abandon
their delusion, not rejoicing in those defilements. The pure thought will
arise, "That isn't the way that will give rise to wisdom to see the
Dhamma." This purity is called "maggamaggaanadassanavisuddhi."
Defilements of insight might arise again in later stages of knowledge
(ana), but in theory they are not considered to be defilements,
because there is no desire (nikanti). Though it may happen that they

arise, the meditator will not want them, and so they will soon
disappear.

Cutting Off the Roots of Vatta (the Cycle of Rebirth)

The roots of vatta (the cycle of rebirth) are the causes why world
beings have to cycle in the rounds of birth and death. They are things
that block, lure and detain, causing beings to keep cycling. The
Buddha pointed out the reason why all the world beings still can't
attain the paths, fruitions and Nirvana, and that is because their mind
is still bound to sense-objects (arammana). Therefore, those who will
walk the way towards the paths, fruitions and Nirvana, must first cut
the roots of vatta.
Khanda means aggregate, or something that is there but is heading
for lossloss of beauty, loss of happiness, loss of certainty and loss of
selfness. These four thingsbeauty, happiness, certainty and selfness
are the roots of vatta by which those who don't catch on will be lured
towards delusion, because they are things that entice the heart. The
practice of vipassana in accordance with the four foundations of
mindfulness is for the sake of destroying the roots of vatta.
Meditators who have practiced contemplation of the body
(kayanupassana-satipatthana) will get rid of [the idea of] beauty,
that is, the delusion thinking that this or that is beautiful, like, for
example, seeing that the body is beautiful and desirable. Once they
get a chance to develop vipassana noting the body, by taking "rising,
falling" as the object of meditation, the defilement of sense-desire
(kama-raga) lessens. The mind will be at peace, free from lust
(kama). They won't even be deluded by the beauty in the sensespheres, such as the human world and the world of deities (devas).
The mind will aim only for Nirvana.
Meditators who have practiced contemplation of feeling
(vedananupassana-satipatthana) will get rid of the attachment to
happiness, that is, the delusion thinking that this or that is happiness
and desiring that happiness forever. Once they get a chance to
develop vipassana constantly noting feelings, by taking "pain" or
"hurting" as the object of meditation, their mind will become used to
nature, which is the state (sabhava) of that feeling. This will make
them feel like they can live however, it's all okaycold is okay, hot is
okay, some pains and aches are okay. The mind, thus, will not become
agitated and then suffer accordingly following these sense-objects
(arammana). It will see in accordance with reality that things are just
the way they are. The mind won't be stuck in the happiness and will
always understand those kinds of states of dhamma (sabhavadhamma). The mind will only rejoice in the paths, fruitions and
Nirvana.
Meditators who have practiced contemplation of the mind
(cittanupassana-satipatthana) will get rid of [the idea of] certainty,
that is, the delusion thinking that this or that is something certain, and
that it will last forever. Once they get a chance to develop vipassana
by taking the mind as the object of meditation, they will always see
the changes in various kinds of things. One minute we think this way,

the next we think in another way, and so it keeps changing. It is

uncertain. However the various events in the world may change, the
mind that is watching that state (sabhava) will be used to the
changes. The mind will be able to catch on to the states of dhamma
(sabhava-dhamma). And, thus, it will be able to get rid of the
delusion thinking that things are certain. The mind will then delight
only in Nirvana.
Meditators who have developed contemplation of mind-objects
(dhammanupassana-satipatthana) will get rid of [the idea of] self,
that is, the delusion thinking that this or that is self. Up to now world
beings all don't know what the true self is. They can't ask themselves
and can't answer themselves. They don't know that this self is just
rupa-nama. Once they get a chance to develop vipassana by taking
mind-objects as the object of meditation, they will see that beings,
individuals and the self don't exist. Only rupa-nama exist. So they will
understand in accordance with reality and won't be attached to the
self. They will catch on to the states of dhamma (sabhava-dhamma).
The mind will delight in only Nirvana.
In brief, the development of vipassana in accordance with the four
foundations of mindfulness will destroy vipallasa-dhamma, which is
the wrong view of the four types of real states of dhamma; that is,
The contemplation of body (kayanupassana) will destroy the
perversion of seeing the unattractive as attractive (subhavipallasa-dhamma).
The contemplation of feelings (vedananupassana) will destroy
the perversion of seeing what is suffering as happiness (sukhavipallasa-dhamma).
The contemplation of mind (cittanupassasna) will destroy the
perversion of seeing what is impermanent as permanent (niccavipallasa-dhamma).
The contemplation of mind-objects (dhammanupassana) will
destroy the perversion of seeing what is not-self as the self
(atta-vipallasa-dhamma).
Thus, once meditators have developed vipasssana in accordance with
the four foundations of mindfulness as described here, they will be
able to cut the roots of the rounds of rebirth (vatta). They won't be
deluded about the states of dhamma and will be able to see everything
in accordance with reality. Their mind will only experience calm and
coolness, which is true peace and happiness.
It isn't always necessary that the meditator be an ordained person in
order to practice vipassana for the purification of the mind. Those who
aren't ordained can practice the Dhamma with results as well, because
purification of the mind is the truth of life and is something natural,
and thus is not restricted by gender, race, class, nationality or religion.
When they come to practice, they will all obtain the same results, with
the difference being the length of time it takes. It is the same with all
the scientific theories, such as the law of gravity. If a person were to
throw something up into the air, it doesn't matter who that person is,
where they are throwing it or when, that thing thrown up must always

fall back down onto the ground.

Regarding the practice of vipassana meditation, the Buddha had five
wishes:
1. for the purification of the mind.
2. for the getting rid of sorrow and lamentation.
3. for the getting rid of physical and mental suffering.
4. for the attainment of the truth of life.
5. for the realization of Nirvana.
There are four advantages, said the Buddha, in practicing the
Dhamma:
1. You will be mindful right before dying. You will recollect the
merits you have made and the wholesome deed that you have
done. They will gather at the mind.
2. After death, you will take birth in a happy state of existence
(sugati), in heaven.
3. It will become the seed, the foundation, the character, to realize
the paths, fruitions and Nirvana in future lives.
4. If you get the chance to develop vipassana in accordance with
the four foundations of mindfulness continuously for a period of
seven years, you will receive one of two results:
you will become a non-returner (anagami); or
you will become an Arahant in the present life.
Thus, these are the assurances for those who practice the Dhamma.

Important Principles in the Practice

There are four important principles in the practice of vipassana in

accordance with the four foundations of mindfulness.
1. You have to note the conditions in the present moment
(paccuppanna-dhamma). Whether you note "rising, falling" or "right
stepping, left stepping," you have to note them in the present
moment.
The mind that notes "rising" and the rising of the abdomen must
be simultaneous. Don't let one be before or after the other.
The mind that notes "falling" and the falling of the abdomen
must be simultaneous. Don't let one be before or after the
other.
When we note "right" we must lift our right foot up immediately.
When we note "step" we must move our foot forward
immediately.
When we note "-ing" we must place our foot on the ground
simultaneously.
We practice in the same way for the left foot as the right foot.
2. We must practice continuously. After doing the mindful
(satipatthana) prostration, we have to walk and sit meditation
according to the time schedule we have fixed for ourselves, so that the
three activities are continuous. While resting, we must try to note the
minor bodily activities as well, for example, when we wash our face,

take a shower, eat, urinate or defecate, stretch or bend our arm. Even
when we're going to bed, we have to note "lying (down), lying (down)"
and then note "rising, falling" until we fall asleep.
Satipatthana prostration is a way to gather the mind
(mindfulness) at the hands.
Walking meditation is a way to gather the mind (mindfulness) at
the foot.
Sitting meditation is a way to gather the mind (mindfulness) at
the abdomen and at the various touching points.
3. The practice must consist of [the following] three good qualities:
Energy (atapi): perseverance and earnestness; doing it
seriously.
Mindfulness (satima): mindfulness that recollects and knows
the rupa and nama that arise.
Clear comprehension (sampajano): mindfulness that follows
and notes knowing the rupa and nama at all times. It is like a
person who rocks a cradle; their eyesight must follow the rope
of the cradle at all times.
4. The five controlling faculties (indriya) and powers (bala) must be
balanced:
Faith (saddha) must be balanced with wisdom (paa).
Effort (viriya) must be balanced with concentration (samadhi).
Mindfulness (sati) is the supervisor. The more we have of this
mindfulness, the better it will be.

If faith is great but wisdom is weak, greed (lobha) will take

control.
If wisdom is great but faith is weak, doubt (vicikiccha) will take
control.
If energy is great but concentration is weak, distraction
(uddhacca) will take control.
If concentration is great, but energy is weak, laziness (kosajja)
will take control.

Whether the practice produces quick or slow results depends on your

ability to balance the controlling faculties and powers stated here.
To increase faith: Establish your mind at rupa-nama, virtue
(sila), concentration (samadhi), wisdom (paa) and the
present moment.
To increase energy: Persevere and earnestly do the practice.
Eat little, sleep little, talk little, but practice a lot.
To increase mindfulness: Recollect and know rupa-nama
and note the conditions all the time.
To increase concentration: Pay firm attention to the object of
meditation that is being noted. No matter what the object of
meditation the mind is noting, have the mind firmly note in that
object of meditation. No matter what condition the mind has
slipped into, have the mind note knowing in that condition.

To increase wisdom: Know rupa-nama, the present moment,

the three characteristics of existence (tilakkhana), the wisdom
of insight (vipassana-paa), the paths, fruitions and Nirvana.

Why must there be so much emphasis on the present moment?

Because if we don't note the conditions in the present moment, the
practice won't yield results, for momentary concentration (khanikasamadhi) won't be able to gather itself. But if the noting is done in
the present moment, momentary concentration will gather itself well,
and the controlling faculties (indriya) and powers (bala), which are
faith, energy, mindfulness, concentration and wisdom, will increase in
great strength. It is like a knife that is well-sharpened; it becomes
useful.
Noting in the present moment is like the cat that is catching mice.If
the mouse hasn't arrived and the cat tries to catch it, the cat won't get
the mouse, for it is going into the future. If the mouse has already
gone, and the cat tries to catch it, the cat won't get the mouse, for it
has become the past. If the mouse arrives and the cat happens to try
and catch it at this time, the cat will get the mouse, for it is in the
present moment.
Therefore, the present moment is something important. Noting in the
present moment causes momentary concentration to gather itself.
Once momentary concentration has gathered itself, the controlling
faculties and the powers gain great strength. Once the controlling
faculties and the powers possess great strength, they will
automatically perform the duty of destroying the defilements (kilesa)
in the knowledge of the path (magga-ana), which is the 14th
knowledge, without requiring any of our interference. We only have to
practice correctly, in accordance with the principles that have been laid
down. This is like rice farmers who are responsible for loosening the
soil, giving fertilizer, draining water into the fields, and then planting
the rice seedlings in accordance with the principles of correct farming.
They don't need to think about when the rice will form ears; when the
time comes, they will form ears on their own.
What importance is there in noting? Noting is an important core in
the practice of vipassana. It is the job of mindfulness that it must
follow and keep noting, follow and keep knowing, at all times. It is the
way to cut the states of dhamma. Noting continuously makes
concentration grow strong and closes the leaking holes to prevent evil
from flowing into the mind. We will be able to see the rising and
ceasing of rupa-nama at all times and to clearly see the three
characteristics of existence. Therefore, we must at all times keep
noting the objects that arise via the body, feelings, mind and mindobjects. If life is going to have value, it will be when we note knowing
the conditions.
The benefits of the form "-ing" are threefold:
1. It is one way to strengthen momentary concentration (khanikasamadhi) so that it has energy.
2. It divides rupa and nama so they become disconnected, with a
gap, in order to be able to clearly see rupa-nama.

3. It is so that we can more clearly see impermanence (aniccam),

suffering (dukkham) and non-self (anatta). From part 3 of the
Commentary to the Visuddhimagga, it is stated on page 251,
lines 5-6, that walking meditation can be divided into 6 stages:
raising (uddharana), lifting (atiharana), moving (vitiharana),
lowering (vossajjana), touching (sannikhebhana), and
pressing (sannirumbhana).
The Buddha pointed out five benefits to walking meditation:
1. endurance in walking long distances;
2. endurance in the practice;
3. helps digest food;
4. helps to drive out wind-related illnesses from the body; and
5. improves concentration (the concentration obtained from
walking meditation will last long).

The Three Characteristics of Existence (Tilakkhana)

The three characteristics of existence are three equal marks. All world
beings including us are subject to the law of the three characteristics
of existence, which are impermanence (aniccam), suffering that is
hard to endure (dukkham) and the state of not being under anyone's
control (anatta).
Where are the three characteristics of existence? The three
characteristics of existence exist at rupa-nama, being intertwined
with the rupa-nama which we are constantly noting. Where rupanama are, the three characteristics are also there. It's like if you see a
tiger, you also see its stripes.
The importance of the three characteristics of existence. The
aim of the practice of vipassana is to disentangle the three outstanding
marks of impermanence, suffering and non-self, so that they become
clear to the mind, that is, so that they are clearly understood by the
meditator. Once there is clear understanding you will be able to see
that everything in this world without exception is impermanent,
suffering and non-self. The mind won't be encouraged and it will desire
to let go of the desire to have and to own. It will desire to withdraw.
Therefore, the three characteristics are like a magnifying glass of
dhamma that will focus and enlarge what we see, giving rise to
boredom within us, reducing lust and lessening grasping in all beings.
The mind will be calm and cool, peaceful and happy. It will make us
see the truth that craving (tanha) is the cause of suffering.
There are three dhammas that obscure the three characteristics of
existence:
Continuity (santati) - obscures impermanence (aniccam); it is
the dhamma that obscures rupa-nama, making us see them to
be permanent (niccam).
Body postures (ariyapatha) - obscure suffering (dukkham).
Every body posture, whether it be sitting, lying down, standing,
or walking, all consists of suffering. Because of the obscurity
caused by the changing of postures, however, we don't see the

suffering. So we say body postures obscure suffering.

Solidity (ghana-saa) - obscures selflessness (anatta), so we
see them as beings, individuals, the self, us and them; this
gives rise to attractive and desirable sense-objects
(arammana). If we were to take them apart, they are
[actually] something dirty, rotten and decayed. Thus, in this
way, we say ghana-saa obscures selflessness.

The three characteristics that will give rise to the knowledge of insight
(vipassana-ana) must be the three characteristics that come from
objects of meditation that are part of ultimate reality (paramatthaarammana), and not from objects of meditation that are part of
conceptual reality (paatti-arammana). In other words, when you
clearly see that rupa-nama and the five aggregates are impermanent,
suffering and non-self, that is, there are no beings, individuals or a
self, but only states (sabhava) that know and states that are known,
then they become the three characteristics that will give rise to
knowledge of insight.
In order to develop vipassana so that it will give rise to the wisdom to
see the three characteristics of existence, you have to concentrate on
rupa-nama as objects of meditation in the present moment, that is,
when rupa-nama are arising and ceasing. Once concentration has
gathered itself well, the mind that once liked to struggle and waver in
the various objects, will become calm, stilled and stable in the object
that is being noted. We will know and see things that we have never
known nor seen before. While we are noting, we will be satisfied that
we have known and seen the reality that there are only rupa-nama
that take turn working as a pair.
Contemplation of impermanence (aniccanupassana). When the
noting is done more clearly, you will see that not even one of the
objects of meditation that has been noted, is at all stable. You will only
always see the impermanence of that object of meditation. When you
note the object that has arisen, that object then ceases right away,
and a new object comes to take its place. They switch back and forth.
The clear understanding that arises from the knowledge (ana) while
we are noting that rupa-nama are impermanent is called
"aniccanupassana."
Contemplation of suffering (dukkhanupassana). Once there is
clear understanding into the impermanence of rupa-nama, the
unpleasant feeling (dukkha-vedana) that arises from aches, pains
and numbness, will come in to interfere and disturb the mind,
destroying the calm and stability that exist then. The clear
understanding that arises from the fight with feelings by being
unwilling to change postures until you are able to finally overcome that
feeling is called "dukkhanupassana."
Contemplation of non-self (anattanupassana). While you are
noting the condition, whether it be the arising and ceasing of rupanama, or the suffering and torture arising from feelings, you see that
it is not under anyone's control. It is as it is in accordance with the
states of dhamma (sabhava-dhamma). The clear understanding of

this kind of truth is called "anattanupassana."

Therefore, the three characteristics are true vipassana. Once you have
developed vipassana until wisdom arises, and you see the three
characteristics in this way, the wisdom then starts to inch slowly
towards the paths, fruitions and Nirvana.

Entering into the Knowledge of the Path (Maggaana)

In the practice, in order to enter the knowledge of the path (maggaana), we have to do so via one of the characteristics of existence,
that is, via the sign of impermanence (aniccam), suffering
(dukkham) or non-self (anatta).
If the rise and fall of the abdomen increase in speed, this indicates the
impermanence of rupa-nama. When the mind ceases during this
time, then [the meditator] enters the knowledge of the path via the
sign of impermanence. This is called the "signless path (animittamagga)."
If the rise and fall of the abdomen are not even, and the meditator
feels uncomfortable, having to encounter strong feelings (vedana),
this indicates the suffering of rupa-nama. When the mind ceases
during this time, then [the meditator] enters the knowledge of the
path via the sign of suffering. This is called the "desireless path
(appanihita-magga)."
If the rise and fall of the abdomen become lighter and finer, this
indicates the selflessness of rupa-nama. When the mind ceases
during this time, then [the meditator] enters the knowledge of the
path via the sign of non-self. This is called the "emptiness path
(suata-magga)."
The realization of the paths, fruitions and Nirvana can only occur via
one of these three conditions. The reason that meditators enter the
knowledge of the path via different conditions, is because they have
accumulated the perfections (parami) differently. That is, those who
have previously offered dana and kept precepts will enter the
knowledge of the path via the condition of impermanence. Those who
have previously practiced samatha (calm) meditation will enter the
knowledge of the path via the condition of suffering. Those who have
previously practiced vipassana (insight) meditation will enter the
knowledge of the path via the condition of non-self.
In any case, the practice of vipassana meditation can be divided into
four stages. The knowledges (ana) that belong to each stage are
known by the same name but they differ in their degree of coarseness
and fineness. And the knowledge of the path (magga-ana)
belonging to each stage are different in their power to destroy
defilements (kilesa). That is, the knowledge of the path (maggaana) that arises in the first stage of the practice is called the
"knowledge of the path of stream-entry (sotapatti-magga-ana)." It
functions to completely destroy defilements that are very coarse. The
knowledge of the path (magga-ana) that arises in the second stage
of the practice is called the "knowledge of the path of once-returning

(sakadagami-magga-ana)." It functions to completely destroy

defilements that are slightly coarse. The knowledge of the path
(magga-ana) that arises in the third stage of the practice is called
the "knowledge of the path of non-returning (anagami-maggaana)." It functions to completely destroy defilements that are the
least coarse. The knowledge of the path (magga-ana) that arises in
the fourth stage of the practice is called the "knowledge of the path of
Arahantship (arahatta-magga-ana)." It functions to completely
destroy the fine defilements that remain.

Defilements that are Responsible for the Impurity

of the Human Mind

The defilements that bind world beings to the vatta (the cycle of
rebirth) are called "fetters (samyojana)," of which there are ten:
1. identity view (sakkaya-ditthi): the holding-on to a self
2. doubt (vicikiccha): doubt in, for example, the Buddha,
Dhamma and Sangha
3. clinging to rules and rituals (silabbata-paramasa): wrong
practice of customs
4. sensual desire (kama-raga): delight in forms, sounds, smells,
tastes, touch and mind-objects
5. ill will (patigha): anger
6. desire for fine-material existence (rupa-raga): delight in the
rupajjhanas
7. desire for immaterial existence (arupa-raga): delight in the
arupajjhanas
8. conceit (mana): pride
9. restlessness (uddhacca): distraction
10.
ignorance (avijja): the inability to understand clearly

The Mind of the Noble Ones

The Mind of a Stream-Enterer (Sotapanna)
For those who have realized the initial stage of the paths and fruitions,
that is, for those who are stream-enterers (sotapanna), three fetters
have been completely destroyed:
1. identity view (sakkaya-ditthi): the holding-on to a self
2. doubt (vicikiccha): doubt in, for example, the Buddha,
Dhamma and Sangha
3. clinging to rules and rituals (silabbata-paramasa): wrong
practice in customs
In addition, they are not stingy, jealous, deludingly conceited,
despising, deceitful or prejudiced. They are pure in the five precepts.
This is the purity of the mind of a stream-enterer. Though it is purity
in its initial stage, but it is a high form of purity, as it elevates the
person to a position that is higher than ordinary people. And, thus,
they are called a noble one (ariya-puggala).
There are three types of stream-enterers:

1. If the controlling faculties (indriya) are strong, then they are

the Single-Seed (ekabiji), and will be reborn only one more
time.
2. If the controlling faculties are moderate, then they are the Clanto-Clan (kolankola), and will be reborn only 2-3 more times.
3. If the controlling faculties are weak, then they are the SevenTimes-At-Most (sattakkhattu-parama), and will be reborn
only seven more times at most.
Furthermore, according to the Buddhist doctrine, those who have
practiced passed the second knowledge, which is the knowledge of
discerning cause and condition (paccaya-pariggaha-ana), are
called junior stream-enterers (cula-sotapanna). At the time of death,
if the knowledge hasn't degenerated, they won't fall into a miserable
realm of existence (apaya), but will take birth in a happy realm
(sugati), in heaven. But the third life is uncertain; it is possible [for
them] to fall into a state of woe then. To be [permanently] free from
the state of woes, they would have to keep practicing vipassana
meditation until they realize the noble paths (ariya-magga) and
fruitions (ariya-phala).
The Mind of a Once-Returner (Sakadagami)
The mind of those who have practiced vipassana meditation until they
realize the middle stage of the paths and fruitions, that is, the mind of
once-returners (sakadagami), is more pure than the mind of streamenterers. That is:
1. Identity view (sakkaya-ditthi) has been permanently
abandoned.
2. Doubt (vicikiccha) has been permanently abandoned.
3. Clinging to rules and rituals (silabbata-paramasa) has been
permanently abandoned.
4. Sensual desire (kama-raga) in its coarse form has been
abandoned.
5. Ill will (patigha) in its coarse form has been abandoned.
And they won't speak maliciously or curse in a harsh way. According to
the Buddhist doctrine, once-returners will be reborn only once more
until they realize the paths, fruitions and Nirvana.
The Mind of a Non-Returner (Anagami)
The mind of those who have practiced vipassana meditation until they
realize the high stage of the paths and fruitions, that is, the mind of
non-returners (anagami), is ever more pure.
1. no identity view (sakkaya-ditthi);
2. no doubt (vicikiccha);
3. no clinging to rules and rituals (silabbata-paramasa);
4. no sensual desire (kama-raga);
5. no ill will (patigha).
But there are still five fine defilements left, which are:
6. desire for fine-material existence (rupa-raga);
7. desire for immaterial existence (arupa-raga);

8. conceit in accordance with reality (mana);

9. distraction (uddhacca);
10.
a lack of clear understanding (avijja), that is, a lack of
clear and perfect understanding of the truth of life and of all
things.
According to the Buddhist doctrine, [for such people] this life is the
last life [on earth]. Once they have left the world, they will be reborn
in the Pure Abodes (suddhavasa) in the Brahma world, which is free
from lust (raga), and will realize Arahantship in that existence.
The Mind of an Arahant
For those who have practiced vipassana meditation until they realize
the highest stage of the paths and fruitions, that is, for those who are
Arahants, the five fine fetters that remain in the mind of a nonreturner, permanently cease without remainder. Even though they are
still living in the world, their mind is pure and free from all defilements
no greed (lobha), no hatred (dosa), no delusion (moha), no
craving (tanha), no clinging (upadana). Only the five aggregates
remain.
If they are lay people, they would have to ordain to become a monk on
the same day (or within seven days according to some scriptures) of
their realization of Arahantship. Otherwise, their aggregates would
have to cease (parinibbana) on that day. This is because the life of
an Arahant is very pure and isn't suitable for the lay status; they can
only live in the ordained status. At the ceasing of their aggregates,
noble ones in the highest stage of enlightenment will enter Nirvana,
freed from birth, old age, sickness and deaththe end of suffering, the
end of birth (jati), the end of becoming (bhava). They don't have to
return to cycle in the rounds of birth and death ever again.
***
Quite a few people misunderstand that those who have realized the
paths, fruitions and Nirvana, must not have any more greed, hatred
and delusion, and must turn to the religious life alone. And sometimes
people think that they must live in solitude with no involvement with
their children and spouse or any kinds of business. The truth is those
who have realized the initial stage of the paths and fruitions and
became stream-enterers, although they are noble ones with a mind
that is very much higher than ordinary people, but they still have
greed, hatred and delusion. But these are the finer types of greed,
hatred and delusion, as the coarse types have been destroyed. There
are still parts of greed, hatred and delusion left in accordance with the
stage of enlightenment of that noble one. These will be completely
destroyed only when they become an Arahant.
Relationship with Family
Stream-enterers still have family relationships but in a way that is
more calm and careful than before, because their mind has become
more purified. Even if they realize the paths and fruitions of nonreturning, in which sensual desire has been completely destroyed and
there are no sexual relationships, but family stability would not
change. This is because objects of sexual enjoyment

(kamarammana) need not always be at the forefront of families. As

for doing businesses and other work, stream-enterers and oncereturners will probably continue on with that, but in a way that will be
better than before for sure, because they will work with a mind that
has become cleaner and more pure. But non-returners, whose sensual
desire has been completely destroyed, might not be interested in
running a business but will probably be more likely to carry out their
duties in the religion that are beneficial to the human race. If they
have realized Arahantship, then it is certain that they absolutely won't
become involved with the world, because they must live the simple life
by nature until their aggregates cease, realizing parinibbana.
Regarding Sorrow
Some people think that noble ones probably do not grieve or weep
when they are separated from the beloved. But in truth noble ones in
the lower stages of enlightenment still sorrow, though less than
ordinary people. That is, stream-enterers may still cry at the loss of
what is most dear to them; like when Ven. Ananda knew about the
passing away (parinibbana) of the Buddha, he cried, because he was
still a stream-enterer.
Once-returners have little sorrow. Non-returners don't sorrow at the
loss of what is dear, because sensual desire has been completely
destroyed. Arahants are not moved by anything, whether it be sorrow,
trouble, irritations or disturbances. These won't arise in them at all.

Practicing the Dhamma in the Higher Stages

When meditators have realized the path and fruition of stream-entry

and wish to continue the practice of vipassana in order to realize the
second path and fruition of once-returning (i.e., sakadagami-magga
and sakadagami-phala) so that their mind becomes further purified,
they should stop resolving to enter the attainment of fruition (phalasamapatti).
Pay homage to the Triple Gem with flowers, incense sticks and
candles, and resolve, "I am practicing vipassana in order to realize the
path and fruition of once-returning." Then start meditating by walking
meditation in the 6th stage for one hour and then sit meditation noting
"rising, falling" [of the abdomen] for one hour, switching back and
forth like how it has been practiced before.
Interesting Points
In the practice of the attainment of fruition (phala-samapatti) on the
level of the realization of the path and fruition of stream-entry, if the
meditator resolve to have the mind completely cease, then the mind
will completely cease according to their resolution. But when they
make a new resolution to practice in order to realize the second stage
of the paths and fruitions, the condition where the mind completely
ceases or enters the attainment of fruition, will not arise. But the
characteristics of the knowledge of arising and ceasing (udayabbayaana) will arise first; that is, they will see the arising and ceasing of
the rise and fall of the abdomen, in a similar way that occurred in the
practice on the initial level.
When they walk meditation for one hour and sit meditation noting the

rise and fall [of the abdomen] for one hour, switching back and forth,
the knowledge of contemplation of dissolution (bhanganupassanaana), knowledge of appearance as fearful (bhayatupatthanaana), knowledge of disadvantage (adinava-ana) and so on, until
the knowledge of equanimity about formations (sankharupekkhaana), will arise. All the knowledges that arise here will have
characteristics that are finer, clearer and more subtle than those that
appeared on the initial stage of the Dhamma practice.
Once the knowledge of equanimity about formations has been realized,
if the meditator can balance the five controlling faculties and powers,
which are faith, energy, mindfulness, concentration and wisdom, they
will realize the knowledge of the path (magga-ana), in a similar way
to the initial stage of the Dhamma practice. But if they can't balance
the faculties and powers, then they will move up and down among the
levels of knowledges (ana) that are between the knowledge of
arising and ceasing (udayabbaya-ana) and the knowledge of
equanimity about formations (sankharupekkha-ana), until the
faculties and powers become in balance.
In this second stage of Dhamma practice, the various knowledges
(ana) will arise faster than those in the first stage of the practice.
According to theoretical principles, in a time period of only seven days,
the meditator may realize up to the knowledge of equanimity about
formations (sankharupekkha-ana). Once they are certain they
have realized this knowledge, they should resolve, "Within 24 hours,
may I realize the second stage of this wondrous Dhamma." The
characteristics that appear in the realization of the path and fruition of
once-returning are the same as those in the realization of the path and
fruition of stream-entry, with the only difference being the
characteristics are finer and clearer [at the second level].
Once they have realized the second stage of the paths and fruitions,
they can return to practice entering the attainment of fruition (phalasamapatti) should they wish to do so, by resolving to enter the
attainment of fruition.
Once the meditator has realized the middle or second stage of the
paths and fruitions and they don't have the wish to further purify the
mind, then they don't have to do anything. The virtues of the streamenterer and the once-returner will always stay in the mind of the
meditator forever.
But if the meditator wishes to practice the Dhamma in its high or third
stage in order to realize the path and fruition of non-returning, they
will have to practice in a similar way with the practice done in order to
realize the second stage of the paths and fruitions. But remember that
those who will realize the path and fruition of non-returning must be
complete with concentration; that is, they must be of great
concentration power. Those who can easily enter the attainment of
fruition (phala-samapatti) will have an easier opportunity to realize
the third stage of the paths and fruitions than those who have
difficulty entering the attainment of fruition. Because those who can
easily enter the attainment of fruition are those who have very good
concentration.

The various knowledges (ana) that arise in the third stage of the
practice have the same characteristics as the knowledges (ana) that
arose in the second stage of the practice, with the exception of being
finer and clearer. Once the meditator is sure they have realized the
third stage of the paths and fruitions, they should test themselves in
the same way whether or not they have really realized the said path
and fruition, that is, by resolving to enter the attainment of fruition
(phala-samapatti). Those who have realized the third stage of the
path and fruition of non-returning, besides having the virtues of the
stream-enterer and the once-returner, they are those without anger
who don't delight in forms, sounds, smells, tastes, touch and mindobjects. They don't want anyone's wealth and will not speak
maliciously or curse anyone. When they encounter loss of wealth, loss
of status, blame or suffering, they won't feel troubled.
When the meditator has realized the path and fruition of nonreturning, if they wish to realize the highest stage of the paths and
fruitions, which is the path and fruition of Arahantship (arahattamagga and arahatta-phala), then they would have to practice in the
same way as they have practiced on the middle or high stage, by
resolving to practice the Dhamma in order to realize the highest stage
of the paths and fruitions. Then walk meditation in 6 stages for one
hour, sit meditation noting "rising, falling" for one hour, switching back
and forth. The various knowledges (ana) from the knowledge of
arising and ceasing (udayabbaya-ana) until the knowledge of
equanimity about formations (sankharupekkha-ana), and then the
knowledge of the path (magga-ana), knowledge of fruition (phalaana) and knowledge of reviewing (paccavekkhana-ana) will arise
in order. These knowledges (ana) will have the finest and clearest
characteristics arising in those who will realize the highest stage of the
paths and fruitions here. The meditator must be one complete with
wisdom (paa), that is, one with great wisdom, and must have great
energy in order to be able to realize [Arahantship].
Those who have realized the highest stage of the paths and fruitions
and become Arahants will be endowed with a pure mind that is free
from the defilements (kilesa)no greed, no hatred, no delusion, no
mental suffering, unwavering in the worldly dhammas [praise, blame,
gain, loss, fame, disrepute, pleasure, pain]. Their mind is possessed of
perfect calm, no pulling, no pushing, no love, no hate. The mind is
established in the middle of pleasure and displeasure. They are able to
live with the world, to be in contact with the world, to be helpful to the
world, but their mind is above all attachments belonging to the world.
If the meditator has realized the various knowledges (ana) in their
finest and clearest form, and is possessed of the virtues complete as
described above, then they can consider that they have realized the
highest stage of the paths and fruitions, that is, they are an Arahant.
***
Those possessed of great faith and great perseverance who practice in
earnest without stopping, like those in the time of the Buddha, can
hope that they will realize the highest stage of the paths and fruitions
for certain. Because if there is a way to realize the lower stages of the

paths and fruitions, then there must be a way to realize the higher
stages of the paths and fruitions as well.
On the day of his passing away (parinibbana), the Buddha insisted to
Ven. Subhadda: "In this Doctrine and Discipline (Dhamma-Vinaya),
Subhadda, as long as the eightfold path exists, there will still be
stream-enterers, once-returners, non-returners and Arahants...If the
monks practice correctly, this world will not be void of Arahants."

Odds and Ends

Benefits to the Practice of Vipassana

The benefits of practicing vipassana are immeasurable. Here are some
of them, taken from the Tipitaka:
1. for the purification of beings (sattanam visuddhiya), that is,
for the purification of the bodily, verbal and mental actions of
world beings
2. for the getting rid of sorrow and lamentation
(sokaparidevanam samatikkamaya)
3. for the getting rid of physical and mental suffering (dukkhadomanassanam atthangamaya)
4. for the attainment of the truth of life (ayassa adhigamaya)
5. for the realization of Nirvana (nibbanassa ssacchikiriyaya)
In addition to those, there are many more benefits like:
1. They are non-negligent.
2. They prepare themselves before death.
3. They close the doors to the four states of woe.
4. They pay homage to the Buddha with the highest homage.
5. They walk the middle path.
6. They guard well the Buddhist inheritance.
7. They help spread the Buddhist religion.
8. They have truly reached the Triple Gem.
9. They practice correctly in accordance with the Tipitaka.
10.
They live a useful life.
11.
They guard the three True Dhammas.
12.
They each have a bank of merits that they can take with
them in every rebirth.
***
There is only one way to purify the mind, which is the way that the
Buddha has laid down, and that way is the four foundations of
mindfulness. If we wish to free ourselves from suffering and to meet
with true happiness and peace, then we should practice vipassana in
accordance with the four foundations of mindfulness. Our life will then
find the end of suffering.
The life in which there is no practice of the Dhamma is like an empty
piece of land or like a container without food, useless. Those who
practice the Dhamma, though they may live for only one day, are
better than those who have never practiced the Dhamma though they
may live for 100 years.
Vatta-samsara is the cycle of birth and death; it is like the huge and

vast ocean where we can't see land. All the beings are deluded and
swimming aimlessly in the sea. But if we practice vipassana meditation
until we realize the paths and fruitions, though it may be just the
lowest stage, and become a noble one, it is the same as taking a short
cut and swimming directly towards shore which can be dimly seen far
ahead. As we keep swimming, that is, by practicing vipassana, soon
we will reach shore, which is Nirvana. And we won't have to return to
cycle in the rounds of rebirth never, ever again.
Seeing a noble one is good; meeting a noble one is good. But it is not
as good as making yourself into a noble one. May you try to do what is
essential. Try to make things that you can't take with you inot things
that you can take with you. Try to free yourself from the heavy burden
that have always been following you in your long journey in samsara,
in order to reach the end of life, which has Nirvana as its end, in
accordance with the Buddha's constant admonition to his disciples:
"Nirvana exists. The path to Nirvana exists. I, the pointer
of the path to Nirvana, exist. If you don't walk the path,
then how will you realize Nirvana?"
The practice of vipassana in accordance with the four foundations of
mindfulness, which is the short cut and the direct way to the paths,
fruitions and Nirvana, which is the true way to freedom from suffering.
Therefore, those who wish to purify the mind in order to be freed from
suffering, first must be endowed with virtue (sila). There are four
types of virtue (sila) that must be guarded by meditators:
1. virtue in restraint of behavior (patimokkha-samvara-sila)
2. virtue in restraint of the senses (indriya-samvara-sila)
3. virtue in purity of livelihood (ajiva-parisuddhi-sila)
4. virtue connected with the requisites (paccaya-sannissita-sila)
Virtue in restraint of behavior (patimokkha-samvara-sila) is
composing bodily and verbal actions in accordance with their status:
Monks keep the 227 precepts.
Novices keep the ten precepts.
Lay people keep the Uposatha precepts, the eight precepts, or
at the very least, the five precepts.
Virtue in restraint of the senses (indriya-samvara-sila) is
establishing mindfulness and composure at the eyes, ears, nose,
tongue, body and mind, so that the mind doesn't waver following the
sense-objects (arammana) that come into contact with it, which is
something very important. If meditators don't compose themselves at
the eyes, ears, nose, tongue, body and mind, allowing the mind to
enjoy itself following objects which come into contact with it, then
defilements can flow into them and cause trouble. If the 6 sense-doors
(dvara) are well-composed then it is equivalent to closing the doors
tightly. Defilements then cannot enter to destroy anything. The
Buddha, therefore, said this to his disciples:

"When you see forms, monks, it is just

seeing.
When you hear sounds, it is just hearing.
When you smell odors, it is just smelling.
When you tastes flavors, it is just tasting.
When you touch tangibles, it is just touching.
And when you know mind-objects, it is just
knowing."
Virtue in purity of livelihood (ajiva-parisuddhi-sila) is making a living
in accordance with one's status, refraining from conducting wrong
livelihood, which is done by unwholesome and immoral ways, but
trying to hold an honest occupation, searching for the four requisites of
shelter, food, clothing and medicine, with a pure mind devoid of
various kinds of trickery. Monks, for example, search for food by going
on almsround.
Virtue connected with the requisites (paccaya-sannissita-sila) is
contentment with regards to the moderate use of the four requisites of
shelter, food, clothing and medicine, only for the sustaining of life and
for protection from dangers which may come to the body, without
thinking about happiness or enjoyment or beauty. For example, with
regards to food, the Buddha suggested eating little:
Monks should stop eating when they will become full with
4-5 more mouthfuls and instead drink water, for living
happily as a meditator.
Greatest Things in Buddhism
The practice of vipassana in accordance with the four foundations of
mindfulness is the greatest practice in Buddhism, because it is the
practice that removes world beings out from the cycle of rebirth. The
Buddha, thus, compared the following four things which have no equal.
No enemy greater than diseases.
No love greater than self-love.
No force greater than force of karma.
No knowledge greater than the knowledge of
vipassana.
Noting while Sitting Meditation
"rising" - breathing in
"falling" - breathing out
"sitting" - breathing in (use the mind to imagine one's sitting
posture for an instant)
"touching" - breathing out (use the mind to poke at that point,
the size of which should be approximately the size of a 10-baht
coin)

Establishing Mindfulness
prostration - establishes mindfulness at the hands
walking - establishes mindfulness at the feet
sitting - establishes mindfulness at the abdomen, and the
various points
Points to Follow
1. Bind the mind to the four foundations of mindfulness.
2. Compose the 6 sense faculties.
3. Eat little, sleep little, talk little but practice a lot.
4. Whichever object of meditation the mind grasps, firmly note
that object of meditation.
5. Whichever condition the mind slips into, note knowing in that
condition.
Points to Avoid
1. reading and writing.
2. sleeping too much and meditating too little (sleeping should be
limited to four hours per day maximum).
3. spending time talking while neglecting to note the conditions.
4. enjoying company and not solitude.
5. being immoderate in eating.
The 10 Obstacles (Palibodha)
Once determination has been made to practice vipassana, meditators
must completely abandon their worries about: (1) residence, (2)
family, (3) wealth, (4) friends, (5) work, (6) travel, (7) relatives, (8)
sicknesses, (9) studying, and (10) power.
***
Those who have left the darkness for the light should not go back to
that darkness again. Those who have left the house on fire should not
go back to that house again. Those who have lifted themselves from
the abyss should not go back down to that abyss again. Those who
have left lust should not go back to lust again.
Life is fragile, hanging on with the breath; it is attacked by old age and
going silently towards death. Those who see this fearful situation
should hurry to alleviate it, abandon lokamisa, the world's bait, and
find contentment in Nirvana.
We're not freed from suffering because we delight in the sense bases
(ayatana).
Those, monks, who delight in forms, sounds, smells, tastes, touch and
mind-objects, are those who delight in that which is suffering. Those
who delight in that which is suffering is not free from suffering, I say.
Two roads divergewhich way will you go? One way is the way of
food, lust and honor, the flow of life in which we have to cycle in the
rounds of rebirth, one life after another. The other way is walking
towards the true destination of life, the end of life, the end of
suffering, Nirvana.

Practice
Imecca Subhadda bhikkhu sammavihareyyum
asuoloko Arahantehi assa.
In this Doctrine and Discipline (Dhamma-Vinaya),
Subhadda, as long as the eightfold path exists, there
will still be stream-enterers, once-returners, nonreturners and Arahants...If the monks practice
correctly, this world will not be void of Arahants.

Opening Ceremony (Receiving the Meditation)

Homage to the Five Protections (Tray #1)

Meditators:
Namo tassa bhagavato arahato samma-sambuddhassa. (3x)
Homage to the Blessed One, the Worthy One, the Fully-Enlightened
One.
Leader (one person):
Namami buddham guna-sagarantam.
I pay homage to the virtuous qualities of the Buddha.
Namami dhammam muniraja-desitam.
I pay homage to the Dhamma taught by the King of Sages.
Namami sangham muniraja-savakam.
I pay homage to the Sangha, the disciples of the King of Sages.
Namami kammatthanam nibbanadhigamupayam.
I pay homage to the meditation practice which leads to Nirvana.
Namami kammatthana-dayakacariyam nibbanamagguddesakam.
I pay homage to the meditation master who teaches the path to
Nirvana.
Sabbam dosam khamantu me.
For all wrongs, please forgive me.
(For many people, use: khamantu no)
Responsibilities of the leader: The eight precepts and the five precepts
are only for the lay people, not for monks. Prepare four trays of
flowers: one tray for the five protections, use five incense sticks, five
candles, and five flowers (lotus flower or white flowers); the remaining
three trays, on each use two incense sticks, two candles, and two
flowers (lotus flower or white flowers). For the monks, prepare three
trays.
Homage to the Triple Gem
Araham samma-sambuddho bhagava.
The Blessed One is Worthy and Rightly Self-awakened.
Buddham bhagavantam abhivademi.
I bow down before the Awakened, Blessed One.
(BOW DOWN)
Svakkhato bhagavata dhammo.
The Dhamma is well-expounded by the Blessed One.
Dhammam namassami.
I pay homage to the Dhamma.

(BOW DOWN)
Supatipanno bhagavato savaka-sangho.
The Sangha of the Blessed One's disciples has practiced well.
Sangham namami.
I pay respect to the Sangha.
(BOW DOWN)
Requesting the Eight Precepts (Tray #2)
Aham bhante tisaranena saha attha silani yacami.
Venerable Sir, I request the three refuges and the eight precepts.
Dutiyampi aham bhante tisaranena saha attha silani yacami.
Venerable Sir, for the second time, I request the three refuges and the
eight precepts.
Tatiyampi aham bhante tisaranena saha attha silani yacami.
Venerable Sir, for the third time, I request the three refuges and the
eight precepts.
(For many people, change aham to mayam and change yacami to
yacama.)
The Eight Precepts
1. Panatipata veramani sikkha-padam samadiyami.
I undertake the training rule to refrain from taking life.
2. Adinnadana veramani sikkha-padam samadiyami.
I undertake the training rule to refrain from stealing.
3. Abrahma-cariya veramani sikkha-padam samadiyami.
I undertake the training rule to refrain from sexual intercourse.
4. Musavada veramani sikkha-padam samadiyami.
I undertake the training rule to refrain from telling lies.
5. Sura-meraya-majja-pamadatthana veramani sikkha-padam
samadiyami.
I undertake the training rule to refrain from intoxicating liquors and
drugs that lead to carelessness.
6. Vikala-bhojana veramani sikkha-padam samadiyami.
I undertake the training rule to refrain from eating after noon and
before dawn.
7. Nacca-gita-vadita-visuka-dassana mala-gandha-vilepanadharana-mandana-vibhusanatthana veramani sikkha-padam
samadiyami.
I undertake the training rule to refrain from dancing, singing, music,
watching shows, wearing garlands, beautifying myself with perfumes
and cosmetics.
8. Uccasayana-mahasayana veramani sikkha-padam
samadiyami.
I undertake the training rule to refrain from high and luxurious seats
and beds.
Imani attha sikkha-padani samadiyami.
I undertake these eight precepts.
Imani attha sikkha-padani samadiyami.
I undertake these eight precepts.
Imani attha sikkha-padani samadiyami.
I undertake these eight precepts.

Imani attha sikkha-padani. Silena sugatim yanti. Silena

bhogasampada. Silena nibbutim yanti. Tasma silam visodhaye.
These are the eight precepts. By virtue they go to heaven. By virtue is
wealth obtained. By virtue they go to liberation. Thus, we should all
purify our virtue.
Giving Yourself to the Triple Gem (Tray #3)
Imaham bhagava attabhavam tumhakam pariccajami.
O Blessed One, I give up this body and life of mine to the Triple Gem
the Buddha, Dhamma, and Sangha.
Giving Yourself to the Teacher
Imaham acariya attabhavam tumhakam pariccajami.
O Teacher, I give up this body and life of mine to you, to develop
vipassana meditation.
Requesting the Meditation
Nibbanassa me bhante sacchikaranatthaya kammatthanam
dehi.
Venerable Sir, please give me meditation for the realization of the
paths, fruitions and Nirvana.
Radiating Loving-Kindness
Aham sukhito homi.
May I be happy, be free from suffering, free from enmity, free from
danger, free from hardships, free from trouble. May I take care of
myself happily.
Sabbe satta sukhita hontu.
May all beings, all individuals, all male and female devas, all monks
and novices, and all Dhamma practitioners, be happy, be free from
suffering, free from enmity, free from danger, free from hardships,
free from trouble. May they take care of themselves happily.
Mindfulness of Death (Marananussati)
Addhuvam me jivitam.
Our life is uncertain, death is certain. We will have to die, because our
life has death at its end. Consider ourselves lucky that we have come
to practice vipassana meditation at this opportunity. Gaining a human
birth and coming across the teachings of the Buddha wasn't in vain.
Making a Resolution
Yeneva yanti nibbanam buddha tesaca savaka, ekayanena
maggena satipatthana sainati.
The Buddha and his Arahant disciples have attained Nirvana walking
this path. May I make a wish and a resolution to the Triple Gem and to
my teachers, that from now on I will be determined and true to the
practice, so that I may attain the paths, fruitions and Nirvana,
following in the steps of the Buddha.
Imaya dhammanudhamma patipattiya ratanattayam pujemi.
I pay homage to the Triple Gem by practicing the Dhamma that leads
to the paths, fruitions and Nirvana and by making a pledge. May I
attain the paths, fruitions and Nirvana.
Asking for Forgiveness (Tray #4)
Student:
Acariye pamadena dvarattayena katam sabbam aparadham
khamatha me bhante.

Please forgive us, Teacher, for any wrongs done carelessly to you by
way of body, speech or mind.
(For many people, use: khamatu no bhante)
Teacher:
Aham te khamami tayapi me kamitabbam.
I forgive you, you should also forgive me.
(For many people, change te to vo and tayapi me to tumhehipi
me)
Student:
Khamami bhante.
I forgive you, Venerable Sir.
(For many people, use: khamama bhante)
End of Opening Ceremony

Advice to Meditators: Guidelines for the Practice

We come to practice the Dhamma in order to raise the state of our

minds from being a worldling (puthujjana) to becoming a good
person (kalayanajjana) and ultimately a noble one (ariyajjana). In
order to become a noble one, one must practice vipassana meditation
in accordance with the four foundations of mindfulness. This means to
maintain mindfulness at the body (kaya), feelings (vedana), mind
(citta) and mind-objects (dhamma).
(Repeat three times: Vipassana meditation in accordance with the four
foundations of mindfulness; 1. body, 2. feelings, 3. mind, 4. mindobjects.)
Mindfulness of the body. Mindfulness of the body is to know the
condition of the rising and falling of the abdomen, like in noting "rising,
falling," or in noting "right stepping, left stepping," which are
conditions that come from the body.
Mindfulness of feelings. While we are noting "rising, falling," if a
pleasant or unpleasant feeling arises, temporarily stop noting "rising,
falling," and instead note the pleasant or unpleasant feeling. For
example, if there's pain, note "pain, pain, pain" for a reasonable period
of time and then resume noting "rising, falling," which is our main
object of meditation.
Mindfulness of mind. While we are noting "rising, falling," if the mind
thinks of work or thinks of home, whether the thoughts are good or
bad, temporarily stop noting "rising, falling," and instead note
"thinking, thinking, thinking" for a reasonable period of time before
resuming to note "rising, falling," which is our main object of
meditation.
Mindfulness of mind-objects. Mind-objects are the five hindrances
which are pleasure (kamacchanda), displeasure (byapada),
sleepiness (thina-middha), distraction (uddhacca-kukkucca), and
doubt (vicikiccha). These five hindrances exist in every human mind
regardless of nationality and language. While we are noting "rising,
falling," if any one of the hindrances comes and clouds the mind, like if
pleasure arises, temporarily stop noting "rising, falling" and instead
note "pleased, pleased, pleased." If displeasure arises, note
"displeased, displeased, displeased." If sleepiness arises, note "sleepy,

sleepy, sleepy." If distraction arises, note "distracted, distracted,

distracted." If doubt arises, note "doubting, doubting, doubting." Once
you've noted the hindrance for a reasonable period of time, resume
noting "rising, falling," which is your main object of meditation.
This is the practice of vipassana meditation in accordance with the four
foundations of mindfulness, which consist of mindfulness of body,
feelings, mind and mind-objects.
Important Principles in the Practice
1. The noting must be done in the present moment. For example,
when we are noting "rising, falling," the word "rising" and the rising of
the abdomen must be simultaneous. Don't let one be before or after
the other. The word "falling" and the falling of the abdomen must also
be simultaneous. Don't let one be before or after the other. It is the
same with walking. When we note "right" we must lift our foot up
immediately. When we note "step" we must move our foot forward
immediately. When we note "-ing" we must place our foot on the
ground simultaneously.
This is what we call "staying in the present moment." The present
moment is of immense importance to the practice. Because if we can
note in the present moment, momentary concentration (khanikasamadhi) will gather itself. As momentary concentration gathers itself
more and more, the five controlling faculties and powers, which are
faith, energy, mindfulness, concentration and wisdom, will become
stronger, and the strength of the body will improve, like a wellsharpened knife that is always ready for good use.
Once the practice reaches the knowledge of the path (magga-ana),
the fourteenth knowledge, during the meditation retreat period of
making resolutions, the controlling faculties strengthened by the power
of concentration are what will perform the duty of automatically
destroying the defilements without needing our interference.
Therefore, we must gather momentary concentration as much as we
can by noting in the present moment.
2. We must practice continuously. After doing the mindful
(satipatthana) prostration, we have to walk and sit meditation
according to the time schedule we have fixed for ourselves. The three
activities of mindful prostration, walking and sitting meditation must
be continuous. Only after sitting should we take a rest. While resting,
we must mindfully note the minor bodily activities as well. For
example, when we're taking a shower, if we're going to pick up the
bowl, note "picking up, picking up, picking up," and then "scooping,
scooping, scooping," "pouring, pouring, pouring," "touching, touching,
touching." When we're about to eat, if we're going to scoop up rice and
put it onto our plate, note "scooping, scooping, scooping," "putting
(onto plate), putting, putting," and then "scooping, scooping,
scooping," "putting (into mouth), putting, putting," "chewing, chewing,
chewing," and "swallowing, swallowing, swallowing."
When we're going to go to sleep, note "lying (down), lying (down)."
Once in the sleeping position, note at the abdomen "rising, falling"
until we fall asleep. Whenever we fall asleep, mindfulness stops
working at that time. Mindfulness must always be at work from the

time we wake until we fall asleep.

The reason we have to do this can be explained as follows. After we've
sat meditation, we take a rest. But while we're resting, we're doing
some other work, or doing some talking, without mindfully noting the
bodily activities at all. It is during this time that a gap arises. Once
there is a gap, the mind that is not being put to work will wander out,
making us distracted and defilements will be allowed to enter the
mind. In addition, if we don't note continuously, the momentary
concentration that has already gathered itself will start to disperse,
weakening the power of concentration.
Thus, it is necessary to keep noting continuously at all times.
3. The practice must consist of three good factors:
energy (atapi): perseverance and earnestness; doing it
seriously.
mindfulness (satima): mindfulness that recollects and knows
the rupa and nama that arise.
clear comprehension (sampajano): awareness following bodily
activities at all times.
4. Balance the five controlling faculties (indriya) and powers (bala):
Faith (saddha) must be balanced with wisdom (paa).
Effort (viriya) must be balanced with concentration (samadhi).
Mindfulness (sati) is the supervisor.

If faith is great but wisdom is weak, greed (lobha) will take

control.
If wisdom is great but faith is weak, doubt (vicikiccha) will take
control.
If energy is great but concentration is weak, distraction
(uddhacca) will take control.
If concentration is great, but energy is weak, laziness (kosajja)
will take control.

Whether the practice produces quick or slow results depends on your

ability to balance the controlling faculties and powers stated here.
***
That we have the opportunity to come and start practicing the
Dhamma here means we've already lifted ourselves up towards "the
only way," which is the way walked by all the Buddhas and their
Arahant disciples. This only way consists of the following five
characteristics:
1. It is a way discovered by the Buddha himself alone.
2. It is a way that exists only in the Buddhist religion.
3. It is a way that must be walked individually and alone. No one
can walk it for anyone else.
4. It is a single and straight way, with no forks in the path.
5. It is a way that leads to one destination which is Nirvana.
And the Buddha has mentioned the following four benefits that result
from the practice of vipassana meditation:

1. When dying, one is mindful.

2. After death one won't fall into states of woe. Rebirth will take
place in a blissful state (sugati), in heaven.
3. It will become the seed, the foundation, the habit that will
support a quicker realization of the paths, fruitions and Nirvana
in future lives.
4. If the practice is done continuously for seven years, one of two
results may be expected: the state of a non-returner
(anagami), or if the controlling faculties are strong, the state of
an Arahant in this present life.
In the practice of the Dhamma, the Buddha had five wishes:
1. for the purification of the mind;
2. for the getting rid of sorrow and lamentation;
3. for the getting rid of physical and mental suffering;
4. for the attainment of the truth of life (ariya-magga);
5. for the realization of Nirvana.
The Buddha further stated that even all the treasures of the three
worlds (i.e., the human world, the world of devas, and the world of
Brahma) put together can't compare with becoming a stream-enterer
(sotapanna). Because anyone who is the owner of the treasures of
these three worlds can still fall into states of woe, but stream-enterers
won't fall into there, as the doors to the states of woe are closed to
them. Thus, may you try to take this treasure with you so that you
won't have to come back to cycle in the rounds of birth and death, in
samsara, ever again.

Mindful (Satipatthana) Prostration HOWTO

Before you start walking meditation, you should first perform the
mindful prostration three times.

Walking Meditation HOWTO

After performing the mindful prostration, get up and stand straight.

Line the right foot next to the left. Put your hands together in the front
or behind your back by grasping the left hand with the right, as in the
picture below:

Hold your head straight. Look ahead and down at the ground about
two meters in front of you, noting "standing, standing, standing."
Know that you're standing when you're standing.
The First Stage of Walking Meditation: "right stepping, left
stepping"
Establish mindfulness. Lift your right foot up above the ground about
the height of the ankle and move your foot forward reasonably slowly,
by noting mentally at the same time as the foot that is moving so that
the present moment is maintained. Don't move your foot first and then
note only afterwards, and don't note first before lifting your foot up.
For example, in the first stage of walking meditation, from the moment
the right foot is stepping forward until it touches the floor, note
mentally from the time you start to lift the foot up, together with the
word "right stepping." The foot should touch the ground in time with
the syllable "ing."

From the time you lift your left foot and move it forward until it
reaches the floor, note mentally "left stepping." The foot should touch
the ground in time with the syllable "ing," like with the right foot. Do

this every time with every step. This is called "the first stage of
walking meditation."
Once you've reached the end of your walking path, stop and line you
feet up together, slowly noting mentally "stopping, stopping,
stopping." When the image of yourself standing appears, note mentally
"standing, standing, standing." In turning back, turn to the right by
lifting your right foot up and placing it down at a right angle to the left
foot, simultaneously noting mentally "turning." Then lift your left foot
up and place it down next to your right foot, simultaneously noting
mentally "turning."
The second turn is done in the same way as the first turn, which is to
move the right foot to form a right angle, simultaneously noting
mentally "turning." And then lift your left foot up and bring it down
next to the right, simultaneously noting mentally "turning." When the
image of yourself standing appears, note "standing, standing,
standing." Now walk meditation, simultaneously noting "right stepping,
left stepping."
Walking meditation and constant noting and awareness as described is
training in the practice of meditation with regards to bodily postures,
as is stated in the text:
Gacchanto va gacchamiti pajanati.
While walking, note and know that you're
walking.
Thito va thitomhiti pajanati.
While standing, note and know that you're
standing.
And walking meditation, standing and turning in the way described,
along with constant noting and awareness, is training in the practice of
meditation with regards to clear comprehension (sampajaa), as is
stated in the text:
Abhikkante patakkante sampajanakari
hoti.
Be mindful at all times while walking forward
and walking back.
While walking meditation in the first stage, the vipassana teacher will
teach the meditator to sit meditation and note "rising, falling" as well.
The Second Stage of Walking Meditation: "lifting - placing"
The meditator should stand straight with feet parallel, holding the head
up straight, noting mentally "standing, standing, standing." Establish
mindfulness and while firmly pressing the left foot down, slowly lift the
right foot up and forward, noting "lifting." And then move the foot
forward and place it down on the floor, simultaneously noting mentally
"placing." This is called "the second stage of walking meditation."
Besides this, everything else is done in the same way as in the first
stage of walking meditation.

The Third Stage of Walking Meditation: "lifting - moving placing"

The third stage of walking meditation is not much different from the
walking meditation described previously. The only difference is the
following. While lifting the foot up to the level of the ankle, mentally
note "lifting" simultaneously with the movement of the foot. When
moving the foot forward, note "moving." When the foot is brought
down completely to the ground, note "placing." In the third stage of
walking meditation here, in the first step ("lifting"), lift the foot up
straight; don't raise the heel up first and then lift the foot, otherwise it
would be like the fourth stage of walking meditation, which will be
described next.

The Fourth Stage of Walking Meditation: "raising - lifting moving - placing"

1. Lift the heel up, simultaneously noting mentally "raising."
2. While lifting the foot up from the ground, note mentally "lifting."
3. While moving the foot forward, note mentally "moving."
4. While placing the foot down onto the floor, note "placing."

You can see that there is no difference from the third stage of walking
meditation, except for the addition of one step, which is to raise the
heel up first while noting "raising." Then lift the entire foot up from the
floor, as in the third stage of walking.
The Fifth Stage of Walking Meditation: "raising - lifting moving - lowering - touching"
1. Lift the heel up, simultaneously noting mentally "raising."
2. While lifting the foot up from the ground, note mentally "lifting."

3. While moving the foot forward, note mentally "moving."

4. While lowering the foot down to the floor, note "lowering."
5. When the toes touch the floor, note "touch." When the heel
makes contact with the floor, note "ing."

The Sixth Stage of Walking Meditation: "raising - lifting moving - lowering - touching - pressing"
1. Lift the heel up, simultaneously noting mentally "raising."
2. While lifting the foot up from the ground, note mentally "lifting."
3. While moving the foot forward, note mentally "moving."
4. While lowering the foot down to the floor, note "lowering."
5. When the toes touch the floor, note mentally "touching."
6. When the heel is being pressed onto the floor, note mentally
"pressing."

Note the Following Points:

1. When the meditator has made good progress in walking meditation
in their current stage, when the vipassana teacher has interviewed the
meditator and sees that the meditator has made satisfactory progress,
the teacher will teach the next walking stages until finally reaching the
total of six stages. The meditator shouldn't ask or rush the teacher for
a change or for the next walking stage following their own moods.
2. In walking meditation from the first stage to sixth stage, one must
start with the right foot. Notice that in walking meditation in the first
stage, if one notes by separating the words "right - step - ping" and
"left - step - ping," it becomes three steps. This will then be the same
as the third stage of walking meditation, with the only difference being
the three "-ing" syllables. If one notes "right step - ping" it then
becomes two steps. This will then be the same as the second stage of
walking meditation, with the only difference being the two "-ing"
syllables. But we note the entire merged phrase together, which is
"right stepping" and "left stepping."
3. In the second, third and fourth stages of walking meditation, when
the foot is placed down onto the floor ("placing"), the sole of the foot,
that is, the toes and the heel, should touch the floor at the same time.

As for "touching" in the fifth stage of walking meditation, the toes

should touch the floor a little before the heel. But in the sixth stage of
walking meditation, when the "touching" step is reached, the toes
should be lowered to make contact with the floor. When the "pressing"
step is reached, the heel should then be pressed onto the floor.
4. In walking meditation, one shouldn't walk for more than one hour at
a time, but instead should walk many times per day.
The evidence for walking meditation appears on the fifth and sixth
lines on page 251 in part three of the Visuddhimagga (Thai Version).
It is stated there:
Tato ekapadavaram uddharana atiharana
vitiharana vossajjana sannikhebhana
sannirumabhana vasena chakotthasekaroti.
There should be noting in walking meditation once in 6
steps.

Sitting Meditation HOWTO

In practicing vipassana meditation, meditators should first study the

principles of sitting meditation in order to learn how to sit. There is a
saying in Pali:
Nisidati pallankam abhujitva ujum
kayam panidhaya, parimukham sati
upatthapetva.
The meaning is "sitting on a throne, and making the body straight,
establish mindfulness in front of you (sit straight and maintain firm
mindfulness)."
So that the meditator can note correctly according to the principles of
the practice of vipassana meditation, the vipassana teacher will
suggest two ways of sitting. In the first posture, one may place the
right leg on top of the left, and the right hand on top of the left, letting
the tips of the two thumbs touch each other. In the second posture, sit
with the left leg folded on the inside, and the right leg folded on the
outside. The heel of the right foot should touch the left shin. The right
hand should be placed on top of the left, letting the tips of the two
thumbs touch each other, as in the picture below.

Once seated in one of the postures, sit straight. Straighten up your

neck and your head. Close your eyes and establish mindfulness noting
the object of meditation that is at the abdomen.
The Second Stage of Sitting Meditation
When breathing in, the abdomen will rise; note "rising." (The noting
word "rising" and the abdomen that rises should occur at the same
time. Don't let one be before or after the other.) When breathing out,
the abdomen will fall; note "falling." (The noting word "falling" and the
abdomen that falls should occur at the same time. Don't let one be
before or after the other.)
Each sitting session may last 10, 20 or 30 minutes, or up to one hour,
depending on the instructions of the vipassana teacher. In the
Commentary (atthakatha), it is said that one sitting session is
equivalent to one throne.
Beginning Meditators
When just starting out, it might be enough to start sitting for just 15
minutes at a time. If in the beginning, the rise and fall of the abdomen
is not clear, one may place both hands, one on top of the other, on the
abdomen. Then the rise and fall will become clear.
The noting of the rise and fall is noting in two stages. The meditator
might have to practice it many, many times. Various states may arise
during this period of practice. Once the vipassana teacher has
interviewed the meditator and sees that results are good enough,
noting in three stages will be taught, as described below.
The Third Stage of Sitting Meditation
1. When the abdomen rises, note mentally "rising."
2. When the abdomen falls, note mentally "falling."
3. When the abdomen rises the second time, note mentally
"sitting," by thinking of the image of yourself sitting, that is, in
which position you are sitting in.
4. When the abdomen falls the second time, let it fall without
noting anything, until the abdomen rises again, at which time
continue to note a new round of "rising, falling, sitting."

If the meditator is lying down, note "lying (down)" in accordance with

the Maha-Satipatthana Sutta, which says:
Nisinno va nisinnomhiti pajanati. Sayano va
sayanomditi sayanomhiti pajanati.
When he is sitting, he notes and knows he is sitting.
When he is lying down, he notes and knows he is lying
down.
The Fourth Stage of Sitting Meditation
The fourth stage of sitting meditation is the same as the third stage,
except that here in the fourth stage, when the abdomen falls, where
previously we left it alone without noting anything, we now note
"touching," by directing the mind to touch a spot on the right hip. And
then continue noting "rising, falling, sitting, touching" by directing the
mind to touch a spot on the left hip. Keep noting and rotating in the
way described. The shape and size of the spot on which we note
"touching" is a circle the size of a 10-baht coin.

If the meditator's concentration is good, when they reach the point of

noting "touching," various feelings will arise. Sometimes they may feel
that the area around the hip is suddenly becoming hot and burning, or
they may feel like something hard is being stabbed into the skin. Or
they may feel like the bone at that spot is extruding out and pushing
on the flesh around the hip area, that it is extruding out and touching
the floor or the cushion, every time that they note "touching."
And before the meditation session is over, they might ache and feel
bruised around those areas. But when they stop noting, the feelings

and the various conditions will immediately disappear, because they

are only feelings, not real aches or bruises. In addition, once the
practice is done correctly according to the theoretical principles,
various conditions will arisefor example:
feeling hot all over the body or at certain parts of the body;
feeling light and floating up like a balloon;
feeling stiff;
goose bumps, hair standing on end, body swaying;
feeling that the body is rippling up and down as if you were
sitting on a raft that is being hit by waves.
These are symptoms of joy (piti) and there may be other states that
arise as well, all of which are through the power of concentration.

Lying Meditation
In noting in four stages in the posture of lying down, note mentally
"rising, falling, lying, touching." The points used for noting "touching"
are the same as those used for sitting. Keep noting until you fall
asleep.

Changing the Touching Points

After the interview, if the vipassana teacher sees that the practice is
progressing relatively well, the meditator will be given more touching
points, which are in the order shown below:

After the practice has reached this point, next enter the resolution
period.

Steps in the Practice

Stage of
Walking
1st
2nd
2nd
3rd
4th
4th
4th
4th
4th

Sitting
rising - falling
rising - falling
rising - falling sitting
rising - falling sitting
rising - falling sitting
rising - falling sitting
rising - falling sitting
rising - falling sitting
rising - falling sitting

Touching
Points
-

Time
(Minutes)
15
20

25

1-2

30

3-4

35

5-6

40

7-8

45

9 - 10

50

11 - 12

55

rising - falling 13 - 16
60
sitting
rising - falling 6th
17 - 28
60
sitting
1st Stage of Walking: right stepping, left stepping
2nd Stage of Walking: lifting - placing
3rd Stage of Walking: lifting - moving - placing
4th Stage of Walking: raising - lifting - moving - placing
5th Stage of Walking: raising - lifting - moving - lowering touching
6th Stage of Walking: raising - lifting - moving - lowering touching - pressing
5th

Steps in Reviewing the Knowledges (ana)

Reviewing the knowledges (ana) is something essential for
meditators, because it is a way to review their practice so that it
becomes more firm. In addition, it is also a way to pick up what was
lacking or missing from the practice in the beginning stages so that it
becomes more complete. Therefore, meditators must frequently review
the knowledges.
1. Walk meditation in three stages (lifting - moving - placing) for one
hour, and then sit down in the half-lotus position and resolve: "Within
one hour may udayabbaya-ana arise." Then sit meditation "rising,
falling, sitting."
2. Walk meditation in four stages (raising - lifting - moving - placing)
for one hour, and then sit down in the half-lotus position and resolve:
"Within one hour may bhanga-ana arise." Then sit meditation
"rising, falling, sitting, touching (to right and left hip)."
3. Walk meditation in four stages (raising - lifting - moving - placing)
for one hour, and then sit down in the half-lotus position and resolve:
"Within one hour may bhaya-ana arise." Then sit meditation "rising,
falling, sitting, touching (to outer back of right and left knee)."
4. Walk meditation in four stages (raising - lifting - moving - placing)
for one hour, and then sit down in the half-lotus position and resolve:
"Within one hour may adinava-ana arise." Then sit meditation
"rising, falling, sitting, touching (to right and left ankle)."
5. Walk meditation in four stages (raising - lifting - moving - placing)
for one hour, and then sit down in the half-lotus position and resolve:
"Within one hour may nibbida-ana arise." Then sit meditation
"rising, falling, sitting, touching (to top of right and left foot)."
6. Walk meditation in four stages (raising - lifting - moving - placing)
for one hour, and then sit down in the half-lotus position and resolve:
"Within one hour may mucitu-kamyata-ana arise." Then sit
meditation "rising, falling, sitting, touching (to right and left knee)."
7. Walk meditation in five stages (raising - lifting - moving - lowering touching) for one hour, and then sit down in the half-lotus position and
resolve: "Within one hour may patisankha-ana arise." Then sit
meditation "rising, falling, sitting, touching (to right and left mid-thigh,

and right and left fold of groin)."

8. Walk meditation in 6 stages (raising - lifting - moving - lowering touching - pressing) for one hour, and then sit down in the half-lotus
position and resolve: "Within one hour may sankharupekkha-ana
arise." Then sit meditation "rising, falling, sitting, touching (all 28
points)."

Closing Ceremony
Homage to the Five Protections (Tray #1)
Meditators:
Namo tassa bhagavato arahato samma-sambuddhassa. (3x)
Homage to the Blessed One, the Worthy One, the Fully-Enlightened
One.
Leader (one person):
Namami buddham guna-sagarantam.
I pay homage to the virtuous qualities of the Buddha.
Namami dhammam muniraja-desitam.
I pay homage to the Dhamma taught by the King of Sages.
Namami sangham muniraja-savakam.
I pay homage to the Sangha, the disciples of the King of Sages.
Namami kammatthanam nibbanadhigamupayam.
I pay homage to the meditation practice which leads to Nirvana.
Namami kammatthana-dayakacariyam nibbanamagguddesakam.
I pay homage to the meditation master who teaches the path to
Nirvana.
Sabbam dosam khamantu me.
For all wrongs, please forgive me.
(For many people, use: khamantu no)
Homage to the Triple Gem
Araham samma-sambuddho bhagava.
The Blessed One is Worthy and Rightly Self-awakened.
Buddham bhagavantam abhivademi.
I bow down before the Awakened, Blessed One.
(BOW DOWN)
Svakkhato bhagavata dhammo.
The Dhamma is well-expounded by the Blessed One.
Dhammam namassami.
I pay homage to the Dhamma.
(BOW DOWN)
Supatipanno bhagavato savaka-sangho.
The Sangha of the Blessed One's disciples has practiced well.
Sangham namami.
I pay respect to the Sangha.
(BOW DOWN)
Requesting the Five Precepts (Tray #2)
Aham bhante tisaranena saha paca silani yacami.
Venerable Sir, I request the three refuges and the five precepts.

Dutiyampi aham bhante tisaranena saha paca silani yacami.

Venerable Sir, for the second time, I request the three refuges and the
five precepts.
Tatiyampi aham bhante tisaranena saha paca silani yacami.
Venerable Sir, for the third time, I request the three refuges and the
five precepts.
(For many people, change aham to mayam and change yacami to
yacama.)
The Five Precepts
1. Panatipata veramani sikkha-padam samadiyami.
I undertake the training rule to refrain from taking life.
2. Adinnadana veramani sikkha-padam samadiyami.
I undertake the training rule to refrain from stealing.
3. Kamesu-micchacara veramani sikkhapadam samadiyami.
I undertake the training rule to refrain from sexual misconduct.
4. Musavada veramani sikkha-padam samadiyami.
I undertake the training rule to refrain from telling lies.
5. Sura-meraya-majja-pamadatthana veramani sikkha-padam
samadiyami.
I undertake the training rule to refrain from intoxicating liquors and
drugs that lead to carelessness.
Imani paca sikkha-padani. Silena sugatim yanti. Silena
bhogasampada. Silena nibbutim yanti. Tasma silam visodhaye.
These are the five precepts. By virtue they go to heaven. By virtue is
wealth obtained. By virtue they go to liberation. Thus, we should all
purify our virtue.
Asking for Forgiveness (Tray #3)
Student:
Acariye pamadena dvarattayena katam sabbam aparadham
khamatha me bhante.
Please forgive us, Teacher, for any wrongs done carelessly to you by
way of body, speech or mind.
(For many people, use: khamatu no bhante)
Teacher:
Aham te khamami tayapi me kamitabbam.
I forgive you, you should also forgive me.
(For many people, change te to vo and tayapi me to tumhehipi me)
Student:
Khamami bhante.
I forgive you, Venerable Sir.
(For many people, use: khamama bhante)
End of Closing Ceremony

Conclusion
The Workings of the Four Foundations of Mindfulness
Once there is the noting of "rising - falling - right stepping - left
stepping," there is the arising of:
1. virtue (sila), concentration (samadhi), wisdom (paa); the

eightfold path: right view (samma-ditthi) and right thoughts

(samma-sankappa) which constitute wisdom; right speech
(samma-vaca), right action (samma-kammanta) and right
livelihood (samma-ajiva) which constitute virtue; right efforts
(samma-vayama), right mindfulness (samma-sati) and right
concentration (samma-samadhi) which constitute
concentration.
2. the three characteristics of existence (tilakkhana) of
impermanence (aniccam), suffering (dukkham) and non-self
(anatta).
3. the 16 knowledges (ana), where the 12th to the 15th
knowledge, that is the knowledge in conformity (anulomaana), knowledge of change of lineage (gotrabhu-ana),
knowledge of the path (magga-ana), knowledge of fruition
(phala-ana), occur during the resolution period.
4. the 37 requisites of enlightenment: the four foundations of
mindfulness (satipatthana), the four supreme efforts
(sammappadhana), the four bases of psychic power
(iddhipada), the five controlling faculties (indriya), the five
powers (bala), the seven factors of enlightenment
(bojjhanga), the eight factors of the path (atthangika
magga).

You who see danger in the rounds of rebirth, know that jail cells that
lock people up and take away their freedom are not as horrible as the
jail of defilements that, for a very long time, have locked up our mind
and taken away its freedom.
All of us human beings that have taken birth in this world are all
prisoners who have been condemned to the death sentence. We only
await punishment from the King of Death. Therefore, while we are
waiting, we have to try and find a way to break free from this heavilysecured jail.
Before the Buddha passed away (realized parinibbana), he bestowed
upon us a weapon of the Dhamma to break free from this jail. That
wondrous weapon of the Dhamma is the four foundations of
mindfulness.
The Tathagata has established this religion, not for any one individual
to search for any other gain, but only for the peope to practice
meditation to put an end to the defilements, to craving (tanha).
The Last Instruction (Pacchima-Ovada)
"Handadani bhikkhave amantayami vo,
vayadhamma sankhara. Appamadena
sampadetha." Ayam tathagatassa pacchima vaca.
"Now, monks, I warn you: Subject to decay are all

conditioned things. Strive on with heedfulness." This

was the Buddha's last instruction.
This means the Buddha has taught us to be heedful, to be mindful at
all times. That is, he has taught us to practice the foundations of
mindfulness. As a result, we can take it that the Buddha has
summarized the whole of his teachings in his last words.
Heaven - Nirvana
If you desire heaven after death, you must make heaven while alive. If
you desire Nirvana after death, you must make Nirvana while alive.
However much you can achieve during life, that is how much you can
achieve after death.
Yo kho Ananda bhikkhu va bhikkhuni va upasako
va upasika va dhammanudhamma-patipanno.
Ananda, whether they be monks, nuns, lay men or lay
women, if they practice the Dhamma that is worthy of
the Dhamma, that is, by developing vipassana
meditation that is worthy of the paths, fruitions and
Nirvana, it is they who honor me, respect me, revere
me, and pay homage to me with the highest homage.
For World Peace
Sacittapariyodapanam - to purify the mind
The reason why human beings fall into trouble, chaos, oppression,
tyranny, destruction and eventually wars, is precisely because they are
unable to remove greed, hatred and delusion from the mind. If the
leaders of each country lessen somewhat their greed, hatred and
delusion, it should be expected that our world will become cool and
more attractive to live in. Wars will come to an end, and world peace
will flourish.

Last updated: November 13, 2005