VIPASSANĀ KAMMAṬṬHĀNA

Insight Meditation and Practice Method

HANDBOOK

WAT RAMPOENG (TAPOTARAM)

Northern Insight Meditation Center
Tambol Suthep, Amphur Muang
Chiang Mai 50200
THAILAND
Tel: 66 5327-8620 ext. 106
Website: www.watrampoeng.net
Email: watrampoeng@hotmail.com
CONTENTS

Insight Meditation and Practice Method .…………………………………………………………

Two Major Types of Meditation ….……………………………………………………………………
General Information ………………………………………………………………………………………..
Necessities ……………………………………………………………………………………………………….
General Rules and Regulations ………………………………………………………………...………
Daily Routine ……………………………………………………………………………………………………
Reporting …………………………………………………………………………………………………………
The Four Foundations of Mindfulness ………………..……………………………………………
Nivarana (Five Hindrances) ………………………………………………………………………………
Opening Ceremony ………………………………………………………………………………………….
Pali-English Chanting
• Paying Respect to the Triple Gem .…………………………………………………………
• Requesting the Three Refuges and the Eight Precepts ..…………………………
• Preliminary Passage in Homage to the Buddha ..……………………………………
• Going to the Three Refuges ………………………………………………………………….
• Aṭṭhasīla (Receiving) the Eight Precepts ………………………………………………..
• Requesting the Kammaṭṭhāna (Meditation Practice) …………………………….
• Khamāpana-Kamma (Asking for Forgiveness) ………………………………….……
Closing Ceremony …………………………………………………………………………………………..
• Pañcasīlā (Receiving) the Five Precepts ………………………………………………..
Additional Advices ………………………………………………………………………………………….
A Map to Wat Rampoeng (Tapotaram) ..…………………………………………………………
 VIPASSANĀ KAMMAṬṬHĀNA
Insight Meditation and Practice Method

Mental development is a personal experience. It does not matter if you are Buddhist,
Christian, Jewish or Muslim. Nor is it important what nationality or color you are, since each
person in the world is longing for a better life. The Insight Meditation practice method taught
here is a way to pave a path for one to a better, more peaceful life through clear
understanding of oneself.
‘Meditation’ is the best word in English for the concept of mental development.

There are two major types of Meditation:

1. Tranquility (Concentration) or Samātha Meditation is a method that develops
concentration (Samādhi) on one object to help calming the mind.
2. Insight or Vipassanā Meditation is another method that develops self-understanding
through mindful (Sati) training.
The teaching and practice at Wat Rampoeng (Tapotaram) is based on the Four Foundations
of Mindfulness (Mahasatipaṭṭhāna) which are:
1. Mindfulness of the Body (Kayanupassana)
2. Mindfulness of the Feelings (Vedananupassana)
3. Mindfulness of the Mind (Cittanupassana)
4. Mindfulness of the Objects of the Mind (Dhammanupassana)
 GENERAL INFORMATION

Wat Rampoeng (Tapotaram) offers a 26-day basic course of Insight Meditation under the
guidance of a teacher on an on-going basis. For meditators who have completed the basic
course, a further 10-day course can be taken. In other words, one must finish the 26 days as
a basic training before taking an additional 10 days continuously or in the future.
For those who do not have time to complete the 26-day basic training, please contact the
Foreign Administration Office for an approval for a try-out, but not less than 10 days or more
than 6 weeks are allowed.
Should one wish to participate in the Insight Meditation practice offered here, please call the
Administration Office by the number listed on the cover page, send us an email or visit our
website at www.watrampoeng.net. Reservation is required and must be confirmed via email
so please contact us before arriving at the site. Those who are confirmed, please arrive at
the Temple during business hours between 8:00 am - 6:00 pm daily. The Temple reserves the
right to refuse anyone who arrives without a confirmed reservation, or before or after the
office hours. Once your reservation is confirmed, please prepare to come with the necessary
items listed below.
After registration, the office staff will advise you to attend the Opening Ceremony at the
certain time and place (depending on the Teacher’s schedule) and give a grand tour of the
Temple. Once checked-in, please change your attire to white immediately. You will be
directed to see the Teacher for meditation training, i.e., how to walk, sit and prostrate in
Satipaṭṭhāna method. If you have any questions, please contact the office staff only. Do not
talk to the other meditators as all meditators must keep silence during their practice here.
Before departure, please advise the office staff of your intention. See the General Rules and
Regulations for returning Temple’s belongings. The staff will direct you to attend the Closing
Ceremony at certain time and place. Please dress in white until you are ready to leave the
Temple.
 NECESSITIES

For Opening Ceremony:

• 11 white lotuses or other white flowers

• 11 yellow or orange candles
• 11 incense sticks
For Official Record:

• Valid passport and visa

• 1 passport photos
• 1 copy of photo with signature page and visa page of the valid passport (in one copy)

Clothing: At least 2 sets of white clothing are required. Laundry service is available at minimal
charges.
• Male: Loose, modest, non-transparent white trousers and shirts. White or beige
underwear is a must.
• Female: Loose, modest, non-transparent white sarong or trousers, loose white shirts
with sleeves and white scarf (sa-bai) worn over the chest and around the shoulder.
Scarf is available for loan, please contact the staff when checking-in. White or beige
underwear (including brassiere and full size panties) is a must.
Personal Items and Hygiene:

• An alarm clock or timer with 5-minute increment setting (can be available for loan,
please contact the staff when checking-in).
• Soap, shampoo, toothpaste, toothbrush, towels, sandals, etc. Some may be available
for purchase at the Temple’s convenience store.
 GENERAL RULES AND REGULATIONS
During your stay in the Temple’s premises, you are required to withhold the Eight Precepts
taken on the opening ceremony day. In addition, you must abide by our rules and regulations.
Failure to follow them may negate your rights to continue your practice here. You will be
asked to leave the premises immediately.

1. You and your clothing must always be clean, proper and hygienic since you need to
wear these white uniform at all times, day and night.
2. Always keep your room neat and tidy. However, please remember this:
The First Precept reads: Abstain from destroying living creatures. To avoid having to
kill rodents which contaminate food, damage property as well as spread disease, you
should not create situations by bringing in foods into your room. It is easier to prevent
it than violate the First Precept in the first place.
3. Keep the bathroom and toilet clean to prevent fungi and bacteria. Please contact the
staff should you need toilet cleaner.
4. Meditators must report their practice experience to the Teacher only; hence, are not
allow to discuss it with each other nor compare it to anyone else. Your practice
experience is your own, it may not be the same as any other meditators at all.
5. You are not allowed to mix our practice with any other methods while practicing here.
6. On the Buddha Day (Wan Phra) at 8:00 pm, meditators are requested to join the
circumambulation called “Padakkhina” or “Wein Tian” (walking around the Pagoda
three times). This ceremony expresses one’s respect for and take refuge in the
Buddha, Dhamma and Sangha or the “Triple Gem” and to follow the Noble Path.
7. No smoking is allowed. Please refrain from this burdensome habit.
8. No sun-bathing, kissing, hugging, holding hands, massaging or any other physical
contact is allowed.
9. While taking a bath or sleeping, please ensure to lock the door and windows. All
curtains should be closed as well.
10. The meditator’s room is only for one’s privacy. Visitors are not allowed to enter your
room any time.
11. Men are not allowed to enter women’s rooms as women are not allowed to enter
men’s rooms.
12. No smoking, socializing nor gossiping.
13. It is Thai and Buddhist culture to be humble and modest. Please show your respect by
bowing or stooping a bit when passing another sitting meditator or while others are
sitting in the Temple for a ceremony.
14. Do not eat or drink while walking. Please find an appropriate seat to drink your water.
The dining hall is the only place that you consume your food. Do not take food or eat
outside the dining area.
15. No reading of any kind, this includes Dhamma books. No writing, e.g., letters, diaries,
etc. No listening to radio, tapes, CDs, etc. No telephone calls. All meditators are not
 allowed to use cell phone, internet or any other communication devices during the
course. You must leave them with the staff upon arrival.
16. Meditators are not allowed to leave the premises without a permission from the
Teacher.
17. If you are tired, you may take a rest in your room. Meditators are not allowed to sleep
during the day.
18. Please help saving the electricity by unplugging all electrical appliances when not in
use. Turn off all the lights and fans before leaving your room.
19. The Temple reserves the right to refuse entry or to expel those who do not follow our
rules and regulations including, but are not limited to, what is written in this
handbook.
20. Upon completion of the course or departure, meditators must attend the closing
ceremony to pay respect to the Teacher. Further advice and Q & A will be done after
the ceremony.
21. In case of loss or damages, meditators are responsible for recovering the cost to
replace the Temple’s properties before leaving the premises.
22. Prior to departure, all properties must be returned in same condition as checked in.
Meditator’s room must be clean and ready for the next meditator. All sheets and
blanket as well as the room key should be returned to the Foreign Administration
Office.
23. Donations are appreciated. All donations should be submitted to the Main Temple
Office. An official receipt will be issued for all donations.
 DAILY ROUTINE

TIME ACTIVITIES

4:00 am Bell rings for wake-up call. You may set the alarm clock to be up and ready
to begin the morning practice. Start with mindful prostration to the Triple
Gem, then continue with mindful walking and mindful sitting.
It is recommended to always start with mindful walking right before mindful
sitting.

6:00 am 2nd bell rings for breakfast. It is your responsibility to be mindful of the
sound of the bell as an indicator for your daily activities.
• Please arrive at the dining hall on time. We will chant before each meal.
Late comer will not be served.
• Please be advised that alms food is considered ‘sacred’. So, take only
enough for yourself.
• Be mindful while eating, eat slowly, and alone. Do not talk before, during
or after meal as talking is disruptive to mindfulness.
• When done eating, please bring your tray and glass to the washing area.
Get rid of leftover foods or rubbish, if any, in the appropriate trash bins
before washing them. Dry them on the racks behind the sinks. Again,
please be mindful every step of your actions.
• You may return to your room for cleaning, washing or bathing during this
period. If not, you may continue your practice at the designated area.

10:30 am 3rd bell rings for lunch. Follow the same guideline as above. Continue
practice after lunch until it is time for reporting.

2:00 pm This is typically the time for reporting, however, it is flexible and may be
moved depending on the Teacher’s schedule. If the Teacher is not available,
please contact the Foreign Administration Office for the updated schedule.
In case of cancellation, please continue your practice all through the day
until it is time to bed.

10:00 pm Time to bed. Please dress in white even when you go to bed.
 REPORTING

All meditators are required to report their meditation practice experience to the Teacher
everyday except the Buddha Day. Please come prepared with only important and necessary
information about your practice. It is also appropriate to wear clean and tidy attire since the
Teachers are monks or bhikkhunis. They are noble and well-respected by many so please
come with proper clothing and manner.
After finding a seat (usually on the floor in front of the Teacher) and wait until your name is
called. You may begin your report by saying: “Namaskan Phra Ajahn …………………(Teacher’s
name)” means “Hello, Teacher……..”.
Here are some examples of practice experience:
“You told me to do the first walking step, acknowledging ‘left goes thus, right goes thus’ for
20 minutes. I was also instructed to do 20 minutes sitting, observing and acknowledging the
rising and falling of the abdomen. I was asked in total to do 7 hours, but I did 8 hours.”
“The practice is both easy and difficult. Walking is actually easier than sitting because pain
from cramped legs is a big problem for me. I’ve never imagined that 20 minutes could be so
long. I had feelings of anger, doubt, impatience and I was constantly looking at the timer.
Sometimes I felt a little bit tired, and sometimes my thoughts became like a movie.”
The Teacher may ask more questions to be able to analyze and give advices. Please make your
answers clear and concise. Do not dwell about your pain, anger or thoughts. It is not
necessary to look for excuses why you are not perfect. You will have to learn to accept your
imperfections. Be patient with yourself.
When done, please continue your practice or daily activities listed above.
 THE FOUR FOUNDATIONS OF MINDFULNESS

Acknowledging is the heart of Insight Meditation. It is the continual work of mindfulness to

be aware and acknowledging. Insight Meditation, through the Four Foundations of
Mindfulness, focuses on the body, feelings, mind (thought) and objects of the mind. Literally,
the Four Foundations of Mindfulness serve as the base of mindfulness. Practically, they are
the state of being continually mindful of what happens to the Five Aggregates (body, feelings,
perceptions, mental formations and consciousness).
Mindfulness of the Body (Kayanupassana) is to contemplate bodily action and sensations.
This includes, for example, acknowledging or being conscious of the lifting, stepping and
placing of the feet during walking mediation and acknowledging the rising and falling of the
abdomen in sitting meditation.
Mindfulness of the Feelings (Vedananupassana) is to contemplate happiness, suffering or
neutrality of our experience. That is, to acknowledge happiness, know how happy one is,
acknowledge misery, know how miserable one is, acknowledge the neutral feeling which is
neither happy nor misery or know how neutral feeling one is.
Mindfulness of the Mind (Cittanupassana) is to contemplate one’s thoughts or to be
conscious of the passion, anger, delusion, sloth, distraction or peace, etc., in our thoughts.
While meditating, our minds may think of the past or the future. We should take that thought
as the momentary focus of the meditation by acknowledging “thinking, thinking, thinking”
before returning our focus to the rising and falling or other movements.
Mindfulness of the Objects of the Mind (Dhammanupassana) is to contemplate mental
recognition and other volitional activities. Recognition is to know something when perceiving
it. Volitional activities happen when we think about or comment on something. While we
think, we must be mindful of our thoughts. When we are desirous, angry, slothful, restless or
doubtful (the Five Hindrances, see picture below) as a result of thinking or external
stimulation, we must be mindful too.
 NIVARANA (FIVE HINDRANCES)
Factors Obstructing Development (Bhavana) to Attain Nibbāna (Enlightenment)

In short, the Four Foundations of Mindfulness is the principle of continually practice of

mindfulness. We should be conscious of what we are doing both physically and mentally in
the present moment at all times. We contemplate the present only, not the past or future.
The present moment is immensely important to Insight Meditation practice. Acknowledging
the body and mind in the present moment develops and strengthens momentary
concentration. Without acknowledgement of the present moment, our meditation practice
cannot progress because momentary concentration cannot occur.
Continuity is also important. Be mindful from the moment we wake up until the moment we
fall asleep at night. We have to acknowledge our daily activities. When we rest after practice,
we may begin talking without being mindful. If this happens, the mind wanders and get
distracted. Thus, the momentary concentration developed in meditation will then weaken.
The goal of Insight Meditation is to gain a clear, complete understanding of the Three
Characteristics: Impermanence, Suffering and Non-self. Having gained an insight of the Three
Characteristics, the meditator realizes that everything in this world is transient, subject to
suffering and uncontrollable. Thus, the mind abandons the desire to acquire, to have or to
be.
The Lord Buddha explicated five purposes for Insight Meditation practice:

• To purify one’s mind

• To rid of sorrow and lamentation
• To rid of physical and mental suffering
• To understand the Truth of life
• To extinguish suffering and attain Nibbāna (Enlightenment)*
The Four Foundations of Mindfulness is the heart of the Buddha’s Teaching. The Lord Buddha
repeatedly taught them to his disciples from the time of his enlightenment until his passing.
In the Mahāsatipatṭhāna Sutta, He uttered clearly that:
“Here, monks, you who find the cycle of rebirth harmful, the Four Foundations of Mindfulness
is the only way to the purification of all sorrow and lamentation, the end of all suffering and
grief and the attainment of Nibbāna.”
*Nibbāna (Nirvana in Sanskrit) is the final goal – the extinction of all defilement and suffering.
 OPENING CEREMONY

After registration, the office staff will advise you to come to the opening ceremony at the
certain time and place (depending on the Teacher’s schedule). Please come to the designated
area and sit down silently (food and drinks are not allowed during the ceremony). Before the
Teacher begins the chants, please pay obeisance by putting your palms together (angali).
Recite the following passages in Pali after the Teacher. Hence, it is advisable that you study
the chants and the meaning prior to attending the ceremony.

PALI-ENGLISH CHANTING

PAYING RESPECT TO THE TRIPLE GEM

Arahaṃ sammā-sambuddho Blessed is He, the Accomplished One, the

bhagavā Perfectly Enlightened One.

buddhaṃ bhagavantaṃ To the Buddha, the Blessed One, I pay

abhivādemi homage.
(PROSTRATE 1 TIME)
svākkhāto bhagavatā dhammo Well-Proclaimed is the Teaching of the
Blessed One.

dhammaṃ namassāmi To the Dhamma I pay Homage.

(PROSTRATE 1 TIME)

supaṭipanno bhagavato sāvaka Perfectly Practiced are the Disciples of the

saṅgho Blessed One.

saṅghaṃ namāmi I bow low to the Sangha.

(PROSTRATE 1 TIME)
 REQUESTING THE THREE REFUGES AND THE EIGHT PRECEPTS

Mayaṃ bhante ti saraṇena saha Venerable Sir, we request the Three

aṭṭha sīlāni yācāma Refuges and the Eight Precepts.

dutiyam pi mayaṃ bhante ti Venerable Sir, for the second time, we

saraṇena saha aṭṭha sīlāni
yācāma
tatiyam pi mayaṃ bhante ti
saraṇena saha aṭṭha sīlāni
yācāma
request the Three Refuges and the Eight
Precepts.
Venerable Sir, for the third time, we
request the Three Refuges and the Eight
Precepts.

PRELIMINARY PASSAGE IN HOMAGE TO THE BUDDHA

Namo tassa bhagavato Homage to the Blessed One,

arahato the Worthy One,

sammā-sambuddhassa the Perfectly Self-awakened One.

(Repeat from the beginning 3 times.)

GOING TO THE THREE REFUGES

Buddhaṃ saraṇaṃ gacchāmi To the Buddha I go for refuge, to the

dhammaṃ saraṇaṃ gacchāmi Dhamma I go for refuge, to the Sangha I
saṅghaṃ saraṇaṃ gacchāmi go for refuge.

dutiyam pi buddhaṃ saraṇaṃ For the second time to the Buddha I go for
gacchāmi dutiyam pi dhammaṃ refuge. For the second time to the
saraṇaṃ gacchāmi dutiyam pi Dhamma I go for refuge. For the second
saṅghaṃ saraṇaṃ gacchāmi time to the Sangha I go for refuge.

tatiyam pi buddhaṃ saraṇaṃ For the third time to the Buddha I go for
gacchāmi tatiyam pi dhammaṃ refuge. For the third time to the Dhamma
saraṇaṃ gacchāmi tatiyam pi I go for refuge. For the third time to the
saṅghaṃ saraṇaṃ gacchāmi Sangha I go for refuge.
 (LEADER:) Ti saraṇa gamanaṃ This ends ‘Going to the Three Refuges’.
niṭṭhitaṃ
(ALL:) Āma bhante Yes, Venerable Sir.

AṬṬHASĪLA
(RECEIVING) THE EIGHT PRECEPTS
* The leader recites each of the precept; the lay people shall repeat after:

Pāṇātipātā veramaṇī I undertake the rule of training to refrain

sikkhāpadaṃ samādiyāmi
adinnādānā veramaṇī
sikkhāpadaṃ samādiyāmi
abrahmacariyā veramaṇī
sikkhāpadaṃ samādiyāmi
musāvādā veramaṇī
sikkhāpadaṃ samādiyāmi
surāmeraya majja
pamādaññhānā veramaṇī
sikkhāpadaṃ samādiyāmi
from killing living beings.
I undertake the rule of training to refrain
from stealing.
I undertake the rule of training to refrain
from unchastity.
I undertake the rule of training to refrain
from false speech (lying).
I undertake the rule of training to refrain
from intoxicating liquors that lead to
carelessness.

vikālabhojanā veramaṇī I undertake the rule of training to refrain

sikkhāpadaṃ samādiyāmi from eating at the wrong time.

naccagīta vāditavisūka dassana I undertake the rule of training to refrain

mālāgandha vilepana dhāraṇa from dancing, singing, music, watching
maṇḍana vibhūsanaṭṭhānā veramaṇī shows, wearing garlands, beautifying
sikkhāpadaṃ samādiyāmi myself with perfumes and cosmetics.

uccāsayana mahāsayanā I undertake the rule of training to refrain

veramaṇī sikkhāpadaṃ from high and luxurious seats and beds.
samādiyāmi
 (ALL:) Imāni aṭṭha sikkhāpadāni I undertake these eight rules of
samādiyāmi training.
(Repeat this sentence 3 times)

(LEADER:) Imāni aṭṭha Through virtue, they go to a good

sikkhāpadāni samādiyāmi sīlena destination. Through virtue, is wealth
sugatiṃ yanti sīlena bhoga attained. Through virtue, they go to
sampadā sīlena nibbutiṃ yanti Liberation. Therefore we should purify our
tasmā sīlaṃ visodhaye virtue.

(ALL:) Sādhu sādhu sādhu Well (said)! Well (said)! Well (said)!
(PROSTRATE 3 TIMES)

REQUESTING THE KAMMAṬṬHĀNA

(Meditation Practice)

1. Paying Homage and Offering Oneself to the Buddha:

Imāhaṁ bhagavā attabhavaṁ Holy Sir, the Lord Buddha, the Blessed
tumhākaṁ pariccajāmi One, may I humbly offer my body and
mind to you for the purpose of practicing
the Insight Meditation.

2. Paying Homage and Offering Oneself to the Teacher:

Imāhaṁ ācariya attabhavaṁ Venerable Teacher, may I humbly offer my

tumhākaṁ pariccajāmi body and mind to you for the purpose of
practicing the Insight Meditation.

3. Requesting the Meditation Practice:

Nibbānassa me bhante Venerable Sir, please give me the

sacchikaraṇathaya instruction for practicing the Insight
kammaṭṭhānam tehi Meditation so I may realize Nibbāna
(Nirvana).
4. Extending friendship to self:
Ahaṃ sukhito homi niddukkho
homi avero homi abhayā pajjho
homi anīgho homi sukhī attānaṁ
pariharāmi
5. Extending friendship to all beings:
Sabbe sattā sukhitā hontu averā
hontu abhayā pajjhā hontu
anīghā hontu sukhī attānaṁ
pariharāntu
6. Being mindfulness of death:
Addhuvaṁ me jīvitaṁ
7. Resolving to the Buddha and his disciples:
Yeneva yanti nibbānaṁ buddha
tesāñca sāvaka ekāyanena
maggena satipaṭṭhāna saññina
May I be happy, free from suffering, free
from enmity, diseases and grief, free from
troubles, difficulties and danger and be
protected from all misfortune.
May all beings be happy, free from
suffering, free from enmity, diseases and
grief, free from troubles, difficulties and
danger and be protected from all
misfortune.
Our lives are transient and death is
certain. That being so, we are fortunate to
be able to practice the Insight Meditation
on this occasion, as we now have not
been born in vain and missed the
opportunity to practice the Dhamma.
The path taken by all Buddhas and Their
two chief disciples, Their great disciples
and Their Arahant disciples to Nibbāna,
the path which is known as the Four
Foundations of Mindfulness and is the
path comprehended by the Wise, I
solemnly promise to practice to attain
that path, the Fruition and Nibbāna,
according to my own initiative, from this
occasion onwards.
8. Worshiping the Triple Gem with Practice of Dhamma:

Imaya dhammānudhamma With this practice of Dhamma, worthy of

patipattiyā rattanatayaṁ pujemi Dhamma, I worship the Triple Gem.

- PROSTRATE 3 TIMES -

KHAMĀPANA-KAMMA
(Asking for Forgiveness)
It is advisable, in the Teachings of the Lord Buddha, that when one commits an offense
to another by body, speech or mind, to ask for forgiveness of the offended. The offended
should not have thoughts of revenge, but forgive the offender of his/her wrongdoing.
In addition, should one undertake the meditation practice with thoughts of anger,
hatred or revenge against the Teacher, one will not be able to make a progress in the
meditation. Therefore, it is advisable to beg for forgiveness, whether or not the offense is
committed, from the Teacher from the start (opening ceremony), during and upon the
completion of the course (closing ceremony).
The following chant is used for asking for forgiveness.

(Requestor) Ācāriye pamādena Would the Venerable One please

dvārattayena kataṃ sabbaṃ forgive us (me) for any wrongdoing
aparādhaṃ khamatu no (khamatha that we (I) have done out of
me) bhante carelessness by body, speech and
mind?

(Forgiver) Ahaṃ khamāmi tayā I forgive you. You, too, shall forgive
(tumhehi) pi me khamitabbaṃ me.

(Requestor) khamāmi (khamāma) Venerable Sir, I do forgive.

bhante

- PROSTRATE 3 TIMES -
 CLOSING CEREMONY

The steps of closing are similar to the opening ceremony. You have to come to pay
respect to the Teacher dressing in white.
1. Paying Respect to the Triple Gem
2. Requesting the Three Refuges and the Eight Precepts (changing from ‘Attha Sila’
to ‘Panca Sila’)
3. Receiving the Five Precepts
After the closing ceremony, please ensure that you refer to the Temple’s Rules and
Regulations in regard to “prior to departure”. Do remember that there are others practicing
meditation so please be mindful to keep silence while still on premises. Thank you for your
kind cooperation.

Pañcasīlā
(Receiving) the Five Precepts
* The leader recites each of the precept; the lay people shall repeat after:

Pāṇātipātā veramaṇī I undertake the rule of training to

sikkhāpadaṃ samādiyāmi refrain from killing living beings.
adinnādānā veramaṇī I undertake the rule of training to
sikkhāpadaṃ samādiyāmi refrain from stealing.
kāmesu micchācārā veramaṇī I undertake the rule of training to
sikkhāpadaṃ samādiyāmi refrain from sexual misconduct.
musāvādā veramaṇī I undertake the rule of training to
sikkhāpadaṃ samādiyāmi refrain from false speech (lying).
surāmeraya majja I undertake the rule of training to
pamādaññhānā veramaṇī refrain from intoxicating liquors that
sikkhāpadaṃ samādiyāmi lead to carelessness.

(ALL:) Imāni pañca sikkhāpadāni I undertake these five rules of

samādiyāmi training.
(Repeat this sentence 3 times)
(LEADER:) Sīlena sugatiṃ yanti
sīlena bhoga sampadā sīlena
nibbutiṃ yanti tasmā sīlaṃ
visodhaye
(ALL:) Sādhu sādhu sādhu
Through virtue, they go to a good
destination. Through virtue, is wealth
attained. Through virtue, they go to
Liberation. Therefore we should purify
our virtue.
Well (said)! Well (said)! Well (said)!
(PROSTRATE 3 TIMES)
 ADDITIONAL ADVICES

The followings are some additional ‘dos and don’ts’:

• It is Thai culture that feet are considered the lowest part of the body; hence, it is rude
to point your feet at anyone, especially at the Buddha’s image. While sitting, it is
advisable to sit with your legs crossed or to the side.
• Please do not use or take the mats from the Temple. They are for ‘monks’ only.
• Do not pat, hit, or touch any of Thai’s head. It is considered ‘rude’.
• Do not hang your underwear and socks in the public area. It is an eyesore. They must
be hung in your room and below waistline.
• If you wish to leave the practice earlier than originally planned, please inform the
office staff and the Teacher so that the closing ceremony can be arranged accordingly.
It is very disrespectful to leave without informing the Teacher.