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Technique to obtain a 100% Hard Jhana

or very solid state of Samadhi, with ease.

I originally posted this on Dharmaoverground after a certain revelation I had about my years of
practicing. I've decided to post it here also.

I used to not understand the difference between hard and soft Jhanas. The only Jhanas I have
ever experienced have been those that are 100% void of thoughts with complete stillness of the
mind. After reading some forums a bit I realized that I had never experienced a soft Jhana, and
have only experienced very solid hard Jhanas, aka, very solid Samadhi States. I have been
practicing for many years, and it is only now after reading peoples experienced that I realized
why my practice was different.

I learned about meditation back in highschool. Wanted to improve my concentration, read like 2
articles about it, and tried to meditate. The very first time I meditated in class, I naturally
tried a very particular technique that just made sense to me, and after about 5-10 minutes of
practicing it, I obtained a very hard Jhana. I was in complete bliss, mind was completely silent,
and all that existed was my breath. I stayed like this until my Teacher called me out on sleeping,
though I apparently got in trouble because I had ignored him for 10 minutes without realizing it,
even though I was completely conscious of my meditation object(my breath).

Reflecting back on my many years of practice after reading this forum, I finally figured out why
my method produced such solid results, and I am more than happy to share it.

The Technique

People tend to dichotomize meditation between 2 types, insight, and concentration. Only now
have I realized that this is unnecessary. The meditation that I used to obtain such a rock solid
Jhana my first time meditating, was a combination of the 2 practices.

People when doing insight meditations often just note every sensation that arises, without
concentrating on anything in particular. When people do concentration meditations, they often
just continually bringing the awareness back to the object of meditation, and don't pay much
attention to arising thoughts. When doing this, the result is thoughts/emotions will still arise,
but they are just being ignored while you are focusing singularly on the object of meditation.
This can lead some to get distracted easily.
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Now, it's very simple. Simply combine the 2.

Focus on your breath, keep bringing your attention back to your breath,

but when a thought, emotion, or distraction arises, LABEL IT, become aware of it, do an insight
practice towards it. Hold the distraction in your attention for a brief moment until you feel you
have it, no more than a second or 2,

then let go of it and focus back on the breath.

That's it.

Repeatedly doing this will result in a number of things:

-Concentration will increase, leading to a growing absorption.

-Mindfulness and insight will also increase due to the power of concentration. This will allow you
catch thoughts or emotions as they arising before they can have any effect on you. You will be
able to catch arising sensations and stop them in their tracks.
-The more absorbed you get, the less frequently sensations/thoughts/emotions will arise as you
will become increasingly aware of that region of your mind.
-After a certain point thoughts/emotions/sensations will stop arising all together and the Jhana
will be instantly solid.

Doing this technique there is no soft Jhanas, only pure, Hard Jhanas, with no thoughts.
You will simultaneously be practicing both insight and concentration meditations.

There will be a point where power of concentration grows and grows(if the resources of the mind
allows it), to where you will start hearing your subconscious thoughts with an intense awareness
as if someone were talking in your ear. The deeper into the mind you go, you will need to start
reapplying the Insight technique while maintaining the concentration.

Once you have gone to the deepest parts of the mind, when concentration is at its most
powerful, you will essentially have stopped all ego thoughts. This is, a moment of enlightenment,
though making it permanent takes time, and resources of the mind, as it must rearrange itself.
It can take many sittings and refueling.

Now the deeper into the mind you go, if thoughts begin to arise beyond your control, and the
labeling them isn't working, yet concentration still seems pretty strong, then that is a clear sign
that you need to refuel. If your brain does not have the energy to maintain concentration, then
labeling will grow ineffective and concentration will weaken. The Jhana will grow "soft" so to
speak, but only because the mind does not have fuel.

Practicing insight and concentration together like this is a far superior method than practicing
either one independently. It is far faster than practicing either one technique independently.

Here is another way to look at it, in the sense of a analogy.

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Labeling thoughts and then letting them go is akin to spying a rock/obstacle in the river that is
your consciousness, and throwing it out of the stream of the flow.

The act of concentrating is akin to continually watching the river in order to find rocks and
remove them

The growing power of concentration, absorption, and deepening into the mind is akin to your
sight becoming better, allowing you to spot smaller obstacles/rocks(lower/subconscious
thoughts) in the river and then remove them.

The sharper concentration becomes will determine how deeply into the mind you can go. This is
akin to how steadily the river is flowing and how deeply you can see into it.

Weakening concentration is akin to river-cleaner's eyesight growing weak as he is unable to get

up the energy to eye rocks out in the river. He needs to go eat so he has the energy to focus on
his task and identify the rocks stopping the steady flow of his river.

The longer the river-cleaner goes without cleaning the river, the more rocks will be blown into it
from the wind and will accumulate downstream.

Eventually the river cleaner will grow so skilled at what he does that he can multi-task, while
simultaneously keeping the river clean. This means at a certain level of perfecting this technique,
you can go about your everyday life catching thoughts and distractions as they arise while
staying focused on whatever you are doing. This will prevent any "rocks" or ego-junk from
entering or accumulating in your river while you are not sitting down and practicing. Once this
level is attained, a person can maintain a clear consciousness 100% of the time. Though if one
does not periodically dedicate time to singularly focused concentration, then his ability to notice
very very small 'rocks'(subtle thoughts) will dwindle, and his consciousness/river can slowly
become dirtied.

Through this technique, you will remove all rocks from your river of consciousness, allowing it to
flow freely and purified. Essentially, when all rocks are completely removed from the river,
Enlightenment is attained. For permanent enlightenment to be maintained, one must be able to
keep the river of consciousness clean.

Remember, enlightenment is NOT the peak. Enlightenment is a perfect state of awareness of

things. In regards to how powerfully you can be aware, the depth of awareness abilities must be
developed through sustained and constantly refined concentration. It is through development of
this super-deep awareness that brings a ton of mental energy and access to the so called
'siddhis' and supernatural powers.

Never forget, Concentration and Insight go hand in hand. Each one has it's own qualities that
support the other one.
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While concentration can be built up without any insight, this is akin to a River-Cleaner who is
very very good at spotting the rocks of his consciousness, but his river is so powerful that it can
do it's highest functions regardless of the 'rocks' that dirty it up. This is why many 'powers'
can be attained without enlightenment, but those rocks are still there disrupting the clarity and
purity of the river no matter how efficiently it is flowing. Even if the river is in a state of super
powerful flow, it would still benefit and increase in power by removing those rocks.

So with all this, never forget, Insight and Concentration practices should be one! This is
essentially what the Buddha practiced, and how he attained enlightenment with various powers
so quickly. He would focus on his breath to attain Jhana while staying aware of the true nature
of sensations that arise(by labeling and knowing them).

I hope I have made this as clear as possible. If there are any questions, I will do my best to
answer them!

Good-Luck with your practices

Suite

Here are some obvious signs that you have attained a very hard Jhana, this was my first
experience.

There will be no thoughts, or no worries of thought. You will feel as if you are completely aware
of everything that the mind generates during that given moment, if you entered into the Jhana
through this technique. That means you are aware and able to stop anything that may arise in the
mind. Very soon after entering the Jhana no thoughts will arise and it will be Rock-Solid.

I noticed a number of things after being in such a hard Jhana for even only 5 minutes.
When I exited out of the Meditation, I seemed to be able to know the thoughts of animals, and
feel what they're feeling.

All anxiety is completely gone, a pure emotional state. I instantly knew how to act appropriately
in any given situation depending on what I intended the goal to be. I did not have to think about
anything. There was infact no thoughts in this after-state.

I felt aware of all moving energy in the room, whether it was behind me, or not.

My reflexes were beyond perfect for about 5-10 minutes after leaving the meditation. I was
able to catch flies out of the air with ease.

I noticed pain and temperature had little effect on me, as if I was so focused, and sensation was
just an obstacle in the mind. The moment I labeled it, it would disappear. Though as soon as
concentration begins to dwindle, as in it not being well developed as a natural part of your
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consciousness, then so will your ability to stop rising sensations. This can be prevented by simply
practicing more and stabilizing the states so that they are natural, aka, increasing your mastery
of them.

I noticed my memory was absolutely perfect. I managed to remember anything I tried to

remember in full detail, as if I was reliving it. One particular memory stood out in my mind of
when I came right out of my Mothers womb, I saw my 4 year old sister looking at me(who is 4
years older than me). Though I don't recall much else from that early in my child hood.

I seem to just know things, my creativity was perfect. I was able to write musically perfectly, on
the level of Mozart, flawless, in all aspects. Though as said before, this effect only last as long
as the consciousness is pure and solid, so for me only about 5 minutes at the time.

I could read pages out of a text book and remember every single detail about them and instantly
comprehend them.

I could look at the mechanical lay out of something and fully comprehend instantly how every
thing about it worked and how all of it worked together, along with the purpose of each part.
This effect seemed to last a few days afterwards, but to a weakening degree over the days.

I also noticed that I could go to sleep almost instantaneously if I so desired or tried to.

But over time I also noticed that when I grew to be able to stay in the Jhanas longer, as in my
mental energy was naturally higher, I could substitute Jhana for sleep. I could go into a rock-
solid Jhana for a 20-30 minutes, and it would feel as if I got a full nights sleep. My record was
going 2 months without sleeping. It is said that Samadhi/HardJhana is nothing more than
conscious sleep. And that deep-sleep is Samadhi/Hard-Jhana without awareness. Dreaming is
akin to a soft-jhana. Where the mind is absorbed into sleeping, yet there are thoughts of the
day that arise, and those thoughts create dreams.

There were many other things. To put it shortly, it felt as if the mind was working at perfect
efficiency. Now remember, these things will differ between each person. I have always had a
mechanical and logical attitude towards things. The things I experienced were things I commonly
thought about, such as creativity, music, mechanics, etc. Though there were also subtler things
that I would just notice, such as knowing people and animals emotional states.

The point is your experience will differ slightly based on what you do everyday. Though the
foundation that these experiences arise out of will be the same, assuming you do the technique
properly(which it's very easy ) and attain a hard Jhana, even for a short period of time.
THE TEACHINGS
Seven Bases of the Mind

VIJJA DHAMMAKAYA
MEDITATION SOCIETY
 THE TEACHINGS – SEVEN BASES OF THE MIND

Experience Vijja Dhammakaya Now

The Vijja Dhammakaya Meditation Society wishes to share the profound wisdom of

Vijja Dhammakaya Meditation and invites you to read the following Teaching.

You will gain insights into how

Vijja Dhammakaya Meditation can

help you reduce stress and become

more self-aware.

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SEVEN
BASES OF THE
MIND
 THE TEACHINGS – SEVEN BASES OF THE MIND

Meditation Posture:
1. Start by finding a comfortable position for yourself in meditation. Sit in an upright

position and place your right leg on your left leg, position your hands palm upwards in

your lap with the right index finger touching your left thumb. Or you can adopt any other

looser variation of this position, such as sitting on a sofa, or in your favourite chair, lying

down on your bed, taking a walk in the garden or sitting in a secluded corner. It is important

that you feel relaxed in order to maintain a comfortable posture; as this will help you attain

a feeling as if you are one with the ground that you are sat upon.

2. Close your eyes very gently and relax every part of your body beginning with the muscles

in your face, neck, shoulders and arms, relax them all completely. Relax the chest, the

lower body and your legs. Never forget the importance to release all the tension and stress

from your body.

3. Put aside for a few moments all anxieties

concerning everyday life, responsibilities,

work, friends and family. It is important

to experience a sense of sitting all

alone and around you there appears

a vast emptiness with nothing in it.

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 THE TEACHINGS – SEVEN BASES OF THE MIND

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Base 1:
Visualise a clear crystal ball roughly the size of your little fingertip.

Position the crystal ball at the edge of your nostril (the first

base), left side for women, and right side for men. Allow your

mind to come to a standstill at the centre of the crystal ball, and

recite the mantra to yourself, Samma-Arahang (3 times), retain

your mind at the centre of the crystal ball, as it

grows brighter and clearer.

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 THE TEACHINGS – SEVEN BASES OF THE MIND

2
Base 2:
Move the crystal ball to the second base at the corner of the eye socket, just below the

tear duct, left side for women, and right side for men. Maintain your mind at a standstill, at

the centre of the crystal ball, and recite the mantra to yourself, Samma-Arahang (3 times),

retain your mind at the centre of the crystal ball, as it grows brighter and clearer.

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 THE TEACHINGS – SEVEN BASES OF THE MIND

3
Base 3:
Move the crystal ball to the third base at the centre of the skull

inside your head. Roll your eyes upwards inside your head, a

technique which allows you to send your mind inwards similar to

falling asleep, the crystal ball will rest there automatically. Maintain

your mind at a standstill, at the centre of the crystal ball, and recite

the mantra to yourself, Samma-Arahang (3 times),

retain your mind at the centre of the crystal

ball, as it grows brighter and clearer.

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 THE TEACHINGS – SEVEN BASES OF THE MIND

4
Base 4:
Move the crystal ball to the forth base at the opening of the pharynx (part of the throat

situated immediately behind the mouth and nasal cavity) and make a wish in your mind at a

point where the crystal ball will automatically rest. Maintain your mind at a standstill, at the

centre of the crystal ball, and recite the mantra to yourself, Samma-Arahang (3 times),

retain your mind at the centre of the crystal ball, as it grows brighter and clearer.

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 THE TEACHINGS – SEVEN BASES OF THE MIND

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Base 5:
Move the crystal ball to the fifth base at the opening of the throat,

a little above the Laryngeal prominence (commonly known as

the Adam’s apple). Maintain your mind at a standstill, at the

centre of the crystal ball, and recite the mantra to yourself,

Samma-Arahang (3 times), retain your mind at the centre of

the crystal ball, as it grows brighter and clearer.

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 THE TEACHINGS – SEVEN BASES OF THE MIND

6
Base 6:
Move the crystal ball to the sixth base at the centre of your stomach at a position level

with your navel. Visualise two lines, the first line goes from your navel to your back

and the second goes from the right to the left side of your body, move the crystal ball to

the point where the lines intersect. Maintain your mind at a standstill, at the centre of

the crystal ball, and recite the mantra to yourself, Samma-Arahang (3 times), retain

your mind at the centre of the crystal ball, as it

grows brighter and clearer.

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 THE TEACHINGS – SEVEN BASES OF THE MIND

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Base 7:
Move the crystal ball to the seventh base, commonly referred to as the centre of the body

and is located two finger widths above the sixth base. Maintain your mind at a standstill at

the centre of the crystal ball and recite the mantra to yourself; Samma-Arahang. Continue

reciting the mantra while at the same time positioning your mind at the centre of the

crystal ball as it grows brighter and becomes more and more translucent.

We conclude this session when the crystal

ball becomes the Thamma sphere. On

seeing the Thamma sphere your mind

will feel completely relaxed and

filled with thoughts of happiness

and joy enabling you to forget all

concerns with your everyday life.

Continue to focus your attention on

the Seventh Base for as long as possible

until you reach the appropriate time.

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CONTACT
Address:
11 Thanon Phadungdao,

Yaowarat Road,

Samphathawong,

Bangkok 10100,

Thailand

Email Address:
info@vjdms.org

Website:
www.vjdms.org

Facebook:
www.facebook.com/vjdms
The Dhammakaya meditation (vijja 18 body) method was revived in Thailand almost 100 years
ago by the Great Master Phramongkolthepmuni, famously known as Luangpor Wat Paknam. It is
one of the most popular meditation techniques practiced by Buddhists and non-Buddhists around
the world. The method is simple, easy, and effective. Everyone can learn how to do it and can
achieve inner peace and happiness that you may never would have known existed.

“Dhammakaya” is a Pali word, which means “Body of Enlightenment”. The term appears in many
places in the Buddhist scriptures of Theravada, Mahayana and Vajrayana (Tibetan) schools. The
uniqueness of the Dhammakaya meditation is that it teaches about the center of the body as the
natural home of the human mind as well as the inner gateway to enlightenment.

The stiller the mind is at its natural home, the deeper the happiness one experiences.
Dhammakaya meditation also has a moral impact on the mind. A person who meditates regularly
will become gentler, kinder, and more peaceful.

Step-by-Step Instruction

The sitting posture, which has been found to be the most conducive for meditation, is the half-lotus
position. Sit upright with your back straight, cross-legged with your right leg over the left one. You
can sit on a cushion or pillow to make your position more comfortable. Nothing should impede
your breathing or circulation. Your hands should rest palms-up on your lap, and the tip of your right
index finger should touch your left thumb. Feel as if you are one with the ground on which you sit.
Feel that you could sit happily for as long as you like.

Softly close your eyes as if you are about to fall asleep. Relax every part of your body, beginning
with the muscles in your face, then relax your face, neck, shoulders, arms, chest, trunk and legs.
Make sure there are no signs of tension on your forehead or across your shoulders.

Close your eyes gently but not completely. Stop thinking about any worldly things. Feel as if you
were sitting alone; around you is nothing and no one. Create a feeling of happiness and
spaciousness in your mind.

Before starting, it is necessary to acquaint yourself with the various resting points or bases of the
mind inside the body.

The first base is at the rim of the nostril, on the right side for men and on the left side for women.

The second base is at the inner corner of the eye, on the right side for men and on the left side for
women.

The third base is at the center of the head.

The fourth base is at the roof of the mouth.

The fifth base is at the upper center of the throat.

The sixth base is at a point in the middle of your abdomen, the meeting point of an imaginary line
between the navel through the back and the line between the two sides.

The seventh base of the mind is two finger breadths above the navel. This base is the most
important point in the body. It is the very center of the body and the point where the mind can
come to a standstill.

Feel that your body is an empty space, without organs, muscles or tissues. Gently and contentedly
rest your attention at a point near the seventh base of the mind at the center of the body.
Whatever experience arises in the mind, simply observe without attempting to interfere with it. This
way, your mind will become gradually purer and inner experience will unfold.

One visualizes a small, clear crystal globe vibrating the soothing mantra Samma Arahan ("right
enlightenment," /saa-MA ah-rah-HAN/). The crystal is first visualized floating outside the nostril
(right side for males, left side for females due to subtle nervous system differences). It then enters
the body, still vibrating, until it stops at its second station up the nostril. It then moves to the center
of the brain. The mantra is recited in sync with slow, natural breathing, inhaling the first word and
exhaling the second, stopping at each of seven points in the body. They are considered "dantian",
but their exact location is unique to this system. Attention and the visualized object finally comes to
rest at the center of the body just above the bellybutton. Once the crystal globe is in place the
breathing should be calm and natural (i.e. when breathing in abdomen sticks out;when exhaling
abdomen shrinks inward slightly), on the inhale the breath goes down to the ball and on the exhale
the energy is redirected to the ball keeping the energy stable and concentrated at the center of the
globe as the crystal lights up the whole central channel from top of the crown to the perineum with
pure clear light. It is useful to wear all white and often helpful to sit in guided visualization until one
becomes accustomed to entering a meditative state.
(To get a better feel of the 7th base take the middle finger and poke the point to increase
concentration on the spot)

Visualize the clear crystal ball image, the size of the tip of your little finger,
and take that crystal ball to the…

First base:

The first base is at the rim of your nostril. For gentlemen at the right side, ladies at the left side.
Imagine your mind touching the center of the crystal ball, saying silently from the center of the
crystal ball “Samma-Araham” three times and at the same time imagine the crystal ball glowing
brightly.
Then, move the crystal ball image to the…

Second base:

The second base is at the corner of the eye by the tear duct. For gentlemen at the right side,
ladies at the left side. Say silently from the center of the crystal ball “Samma-Araham” three times
and at the same time imagine the crystal ball glowing brightly. Then, move the crystal ball to the…

Third base:

The third base is at the center of the head. Imagine there are two lines: one piecing between the
eyes going through to the back of the head horizontally and another one from the center of the top
of the head piecing down vertically. Where these two lines meet is the third base. Move the crystal
ball to stop at this point. Then say silently from the center of the crystal ball “Samma-Araham”
three times and at the same time imagine the crystal ball glowing brightly. And then, move the
crystal ball to the …

Fourth base:

The fourth base is at the roof of the mouth. When we eat or drink if food or water can pass this
point we will be ok. Whenever food or water touches at this point, we will choke. This point we call
the fourth base. Move the crystal ball to stop at this point. Then say silently from the center of the
crystal ball “Samma-Araham” three times and at the same time imagine the crystal ball glowing
brightly. Then, move the crystal ball to the …

Fifth base:

The fifth base is at the center of the throat, a little above the Adam’s apple. Move the crystal ball to
stop at this point. Then say silently from the center of the crystal ball “Samma-Araham” three times
and at the same time imagine the crystal ball glowing brightly. Then, move the crystal ball to the …

Sixth base:

The sixth base is at the center of the stomach at the same level as the navel. Imagine there are
two lines: one piecing from the front of the navel through the back and another one from the left
side of the waist to the right. The point where the two lines touch each other is called the sixth
base. Say silently from the center of the crystal ball “Samma-Araham” three times and at the same
time imagine the crystal ball glowing brightly. Then, move the crystal ball to the…
Seventh base:

The seventh base is right above the sixth base, about the width of two fingers. Use your right
index and middle finger and lay them horizontally above the sixth base. The point about is called
the seventh base. This base we call the “universal entrance” or the “center of the body”, the point
that we can reach to the source of knowledge and enlightenment. Say silently from the center of
the crystal ball “Samma-Araham” again and again, until your mind comes to a complete stop; still
and clear. Keep repeating the mantra “Samma-Araham…” over and over; again and
again…imagine the crystal ball glowing brightly.

Now you have two things to do:

1. Visualize the crystal ball image inside your stomach.

2. Repeat the mantra “Samma-Araham” again and again and let the sound come from the center
of the crystal ball.

DO NOT...

1. Do not entertain thoughts in your mind.

2. Do not analyze what is going on in the meditation while you are meditating.

If you find that you cannot dissuade the mind from wandering, then your mind needs an inner
object as a focus of attention. Gently imagine that a bright, clear, crystal sphere, about the size of
the tip of your little finger, is located inside at the center of the body. Maybe, you cannot imagine
anything, but later, you’ll be able to see a crystal ball with increasing clarity. Allow your mind to
come to rest at the center of the crystal ball. Use the subtlest of effort and you’ll find that the
crystal ball becomes brighter and clearer.

If you find that your mind still wanders from the crystal ball, you can bring the mind back to a
standstill by repeating the mantra, “Samma-arahang” silently, as if the sound of the mantra is
coming from the center of the crystal ball. Repeat the mantra over and over again without
counting.

Don’t entertain thoughts in your mind. Don’t analyze what’s going on in the meditation. Allow the
mind to come to a standstill. That is all that you need to do. If you find that you cannot imagine
anything, repeat the mantra “Samma-arahang”, silently and continuously in the mind. If you are not
sure about the location of the center of the body, just know that anywhere in the area of your
abdomen will do. Don’t be disappointed if you find your mind wandering. It is only natural for
beginners. Make effort continuously, keep your mind bright, clear and pure, and in the end, you
will achieve success.

Keep repeating the mantra. Eventually the sound of the mantra will fade away. At that point a new
bright, clear, crystal sphere will arise of its own accord. This stage is called “pathama magga”
(primary path). At this stage the shining crystal sphere is connected firmly to the mind and is
seated at the center of the body. You will experience a great happiness that you have never
known before. With a perfectly still mind focused at the center of the crystal sphere, it will give way
to a succession of increasingly purer transcendental inner bodies, until it reaches the “Body of
Enlightenment” known as “Dhammakaya”.

The dhamma spheres

As the mind components of Vision, Memory, Thought and Cognition are drawn into oneness, they
come to rest at the same center of the body. The meditator will notice a gradual decrease in
response to external sensations. With proper concentration, the mind will then fall back to the sixth
position. Then, a bright, clear sphere will emerge at the seventh position. The sphere may be the
size of an egg yolk.

Smaller ones may look like a star in the sky. Large spheres may be as big as the sun or the moon.
This is the sphere of Pathama-magga, the preliminary sign of concentration. It is the first step
towards the Path (Magga), the Fruit (Phala), and Nibbna. This is also known as the Dhamma
Sphere, which makes the human body possible.

Pathamagga Sphere

When this luminous and clear sphere appears, do not be overjoyed or overreact. If you do, the
concentration (samadhi) could loosen and the sphere might disappear. Keep your mind evenly
calm in equanimity (upekkha). Hold the mind still, without repeating the words “Samma Arahang”.
Once the sphere of Pathama-magga is perceived, there is no need to continue this mental
recitation.

Concentrate the mind at the small, luminous, clear center of the Pathama-magga sphere. Five
smaller spheres will appear within this sphere. One is concentric at the center. The others are in
front, at the right, left, and behind, respectively.

These small spheres are the refined centers of the basic elements. In front is the Water Element,
controlling fluids in bodily functions. To the right is the Earth Element, controlling solid parts. To
the back lies the Fire Element dealing with the body’s temperature and heat. To the left is the
Wind Element, controlling internal movements of gases. At the center is the Space Element,
controlling the various gaps within the body. In the center of the Space Element is the Cognitive
Element which controls consciousness. Four thin bright, clear lines connect each of the
circumferential spheres to the central sphere.

The Pathama-magga Sphere will appear as reflecting the physical, verbal and mental purification
of the meditator. When the mind is at rest, concentrated at the seventh position, it allows all six
refined elements to come into unison at this seventh position, the center, where the original Dhatu-
dhamma was generated.

Spheres of Sila (Morality)

Once this Pathama-magga sphere can be observed, concentrate further at the center of the clear,
luminous sphere. When the mind is still and in the right mode, the center will expand, giving rise in
its place to a new, more luminous, clear and refined sphere of moral conduct (Sila). Through this
sphere, we can refine physical, verbal and mental deeds more efficiently and on a deeper level
than through common morality. This is the pure Sila of meditation and can be regarded as Adhisila
or higher (purer) morality. When the mind can remain permanently in the center of this Sila
Sphere, the physical, verbal and mental activities and their intentions will always be clean and
pure. Higher Morality goes together with Higher Mind, and can lead to Higher Wisdom,
Emancipation (Vimutti), and Insight or the vision of truth from Emancipation.

Spheres of Samadhi (Concentration)

As the mind stays at rest, still and concentrated further into the center of the sphere of Sila, and in
the right mode, the center of the sphere will keep on expanding and in its place will appear a new,
more luminous, clear and refined sphere of Samadhi. This further refines physical, verbal and
mental activities. When the mind rests still and deep in Samadhi at this stage, it will overcome the
Five Hindrances to clear comprehension: (1) sleepiness or laziness (Thina-middha), (2) doubt or
anxiety about the practice (Vicikiccha), (3) ill will or malice (Byapada), (4) restlessness of mind,
day dreaming or distraction (Uddhacca-kukkucca), and (5) sensual desire, enchantment or lust for
life (Kamachanda). This is the commencement of the first state of absorption or the first Jhana.
The mind is now gentle enough for insight practice (Vipassana) to develop the wisdom to know
correctly and clearly the Truth of Dhamma (Reality). Hence, it is called the Adhicitta or higher
mind.

Spheres of Pañña (Wisdom)

Concentrate further and rest still at the center of the center of the Sphere of Samadhi
(Concentration). With the mind at rest, still, and in the right mode, the previous center will expand
and a new, more luminous, clear Sphere of Pañña (Wisdom) will appear in its place.

Spheres of Vimutti (Emancipation)

Similarly, with the mind resting still and concentrated at the center of the Panna Sphere, the
Sphere of Vimutti (Transcendence or Emancipation) emerges. Let the mind adhere to the center of
the Vimutti Sphere, keeping it always luminous and clear. This will destroy the crude desires
belonging to human beings such as greed, vengeance and wrong point-of-view.

Spheres of Vimutti-ñanadassana (Insight)

Hold your mind at rest in the center of the center of the Vimutti Sphere. When the mind is in the
right mode, the Sphere of Vimutti-nanadassana (the view from transcendence or “Insight”) will
appear.

Concentrate the mind further, resting still at the center of the center of the Insight (Vimutti-
nanadassana) Sphere. With the right mode of mind, the center will expand and a Refined Human
Body will emerge from this center. The Refined Human Body appears identical to the meditator,
but is finer than the ordinary form. It sits in the regular meditation posture, facing the same
direction as the meditator. In some cases, a clear crystal Buddha appears with a crown of budding
lotus. The Buddha is beautiful, pure and perfect. This is Dhammakaya.

Whatever refined body is observed, concentrate with all your mind to assume or become this
body. As the centers of all bodies are concentric, the mind is now right at the center of the new
body. Concentrate until both the sphere and the body are bright and clear. The mind now rests still
at the center of the nucleus of the new sphere, so that it is all bright and clear. As new spheres are
observed, proceed in the same manner as before through the new spheres of Sila, Samadhi,
Panna, Vimutti, and Vimutti-nanadassana.

The mind now rests still at the center of the small bright nucleus of the Insight Sphere. Then, the
nucleus will expand and a new refined body will be observed. The Celestial Body arises. When the
Refined Celestial Body arises, detach all your feeling from the present body to assume or become
the newly refined one. Concentrate all your attention at the center until the spheres of Dhamma,
Sila, Samadhi, Panna, Vimutti, and Vimutti-nanadassana are observed successively.

Continue to repeat the same procedure for further mental purification through subsequent spheres
and bodies. Whenever there arises a more refined body, detach your feeling from the present
body and assume or become the new refined one. Concentrate your attention at the center until
the spheres of Dhamma, Sila, Samadhi, Panna, Vimutti, and Vimutti-nanadassana are observed.
The (Form) Brahman Body appears next, then the Refined Brahman Body.

Refined Formless Brahman Body

Next comes the Formless Brahman Body, followed by the Refined Formles Brahman Body.

Dhammakaya

Finally, Dhammakaya-Gotrabhu, the wisdom through which a Noble State (transcendence) is

developed, is attained and seen. The lap-width, height and sphere diameter are each nine meters
(10 yards). Dhammakaya-Gotrabhu is the first of ten Dhammakayas. Dhammakayas appear like
diamond Buddha statues, crowned with a budding lotus. They are luminous, radiant and as clear
as a pure, perfect, first-rate diamond. As you continue to concentrate at the center of the center,
more and more refined, purer and purer, larger and larger Dhammakaya will be observed. Follow
the same procedure described for previous bodies, concentrating through successive spheres until
the next body appears. The following Dhammakaya will be attained:

Dhammakaya Gotrabhu (Noble-state Wisdom) and then a Refined Dhammakaya Gotrabhu whose
lap-width, height and sphere diameter are all nine meters or more.

Dhammakaya Sota-panna (Stream-winner) and then a Refined Dhammakaya Sota-panna whose

lap-width, height and sphere diameter are ten meters or more.

Dhammakaya Sakadagami (Once-returner) and then a Refined Dhammakaya Sakadagami whose

lap-width, height and sphere diameter are twenty meters or more.

Dhammakaya Anagami (Non-returner) and then a Refined Dhammakaya Anagami whose lap-
width, height and sphere diameter measure up to thirty meters or more.

Dhammakaya Arahant (Perfect One) and then a Refined Dhammakaya Arahant whose lap-width,
height and sphere diameter extend up to forty meters or more.

With all of your mind, become the more and more refined Dhammakaya Arahants. Rest your mind
and keep it still, right at the center of the sphere of the most refined Dhammakaya Arahant that
you can attain. Hold steady until you reach Ayatana Nibbana, the place or sphere where the most
refined Dhammakaya Arahants can exist in the highest perfection. This is where the Lord Buddhas
and the Arahants whose Five Aggregates or khandha have passed away exist forever. For them, it
is called Anupadisesa-nibbana or Nibbana without residue. For the meditator, however, this is
only a brief visit to Nirvana during meditation. This is called temporary transcendence via
temporary suppression of defilements (Vikkhambhana-vimutti).

One who has attained Dhammakaya has developed mindful contemplation of physical body,
feelings, mental functions and phenomena (dhamma). He or she can cut at least three fetters: the
wrong view of perceiving a “self” in the Five Khandhas (Sakkayaditthi), uncertainty (Vicikiccha),
and useless or wrong ritual practices and vows (Silabbataparamasa). This meditator can then
become a Noble Disciple (Sotapanna).

Sharing Merit

Before taking a rest, let your mind stop still at the center of the sphere at the center of your body,
and then let us make a wish before completing this meditation session. Let us request Lord
Buddha to bless all of us to live a happy and prosperous life without problems and suffering. Let’s
extend our loving-kindness and share our merit accumulated from the past up to the present with
all world beings.