Lecture 10: "The Four Bases of Success and the Five Controlling

Faculties"
This is only the English version. No translation is permitted inside this document.
For experienced meditators the work with their mind is the essence of their practice.
Regardless whether you concentrate on a single object, or whether you observe the reality
of your body or mind, the skill in managing mental states plays a pivotal role on the Noble
Path. Just like managing income and expenses, employees, or a healthy lifestyle, managing
the variety of mental states is a very complicated task, which requires a lot of knowledge
and a considerable time of training. Theravāda Buddhist scriptures provide us with a matrix
of suggestions on how to manage mental states. This matrix, which consists of 37 points
neatly arranged into seven sets is known as the 1"Wings of Awakening" (bodhipakkhiya
dhammā). All of these sets are incorporated into this meditation course, in such a way that
they are easy to understand and apply in everyone's meditation practice. In this lecture I
will explain three of the seven sets: the 2"Four Bases of Success" (iddhipāda), the Five
Controlling Faculties (indriya) and the "Five Strengths (bala)." The knowledge of them has
helped a large number of meditators throughout the past few millennia, and I believe that
you too may find them useful in your practice.
The "Four Bases of Success" are also known as the "predominant conditions",
which lead our thoughts, speech, and action. The practice of these four mental abilities
together with concentration (samādhi) may give the meditators the power to improve and
take responsibility for what happens in their practice. Ultimately, the four Bases of Success
may lead to the attainment of supernatural, psychic powers, and/or the attainment of the
highest purity of their mind.
The first of the four Bases of Success is 3(1) desire. The Pāḷi word chanda has two
meanings – the desire for sensual pleasures, and the desire for supernatural happiness. In

1 Now the screen will be covered by a colorful background, on which all of the bodhipakkhiya dhamma will be listed:
Wings of Awakening" (bodhipakkhiya dhammā)
1. The Four Foundations of Mindfulness (Lectures 04, 05, 07, 11, 12, 14, 19, 20, 21)
2. The Four Kinds of Right Effort (Lecture 03)
3. The Four Bases of Success (Lecture 10)
4. The Five Controlling Faculties (Lecture 10)
5. The Five Strengths (Lecture 10)
6. The Seven Factors of Awakening (Lecture 21)
7. The Noble Eightfold Path (All This Course)
2 Now the points 3, 4, and 5 of the list of Wings of Awakening will shine (in white or yellow). The list will disappear when I finish
the paragraph (with the words "find them useful in your practice").
3 Simple list. All of the points will appear at once (on the left side of the screen), and only the one which I explain will glow.
Four Bases of Success
1. Desire (Chanda)
2. Effort (Vīriya)
3. Attention/Intentness (Citta)
4. Discernment (Vīmaṃsā)
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the context of developing skillful mental states, chanda has the meaning of desire for
supernatural happiness. It is a strong desire to improve one's own generosity, ethical
behavior, and meditation practice. In the case of meditation, there is the desire to know
more about the meditation practice, learn the skill of meditation, and the appreciation for
the possibility to practice it.
"Well," you may ask, "isn't desire a mental impurity which causes suffering, and
which is therefore better to be abandoned, relinquished or removed?" To this I would
answer, that 4the practice of Dhamma is a kind of jiu-jitsu with the reality. Making use of
this body and mind, we get free from body and mind. Making use of suffering, we get free
from suffering. Making use of craving and conceit, we get free from craving and conceit. In
the 5Bhikkhunī Sutta of Aṅguttara Nikāya we learn from ven. Ānanda that the existence of
our material body is dependent on food, craving, and conceit; and food, craving, and
conceit are also utilized to get free from food, craving, and conceit, and thereby from all
suffering. 6Reflecting on the reality of food as impermanent, unsatisfactory, and not worthy
of attachment, we realize that this body and mind are impermanent, unsatisfactory, and
not worthy of attachment, and thereby detach ourselves from them – this way we used
food to get free from rebirth, and thereby from food. With the information that somebody
purified their mind from all mental defilements, we get the desire, or craving, to purify our
mind also, and thereby meditate and attain the highest purity. Now we have used craving,
or desire, to get free from craving and desire. Finally, with the information that somebody
purified their mind from all defilements, we search our conscience and come to the
conclusion that we also should work hard to purify our mind. Therefore, we meditate and
attain the highest purity. This way we used conceit to get free from conceit.
The Buddha mentioned the need for the desire quite a few times throughout His life.
For example, in the 7Saṃyutta Nikāya's Cela Sutta, the Buddha suggests to monks who
have not yet realized the Four Noble Truths thoroughly for themselves, that they apply

4 A drawing of jiu-jitsu fighters will cover the screen. An example of public-domain drawing is here:
https://goo.gl/images/T1sthW .
5 Aṅguttara Nikāya 4 – 4. Catutthapaṇṇāsaka - (16)1. Indriyavagga – 9. Bhikkhunī Sutta
6 The drawing of jiu-jitsu will cover the bottom third of the screen. It will be on a long background (in the shape of a belt). The
man who is attacking will have "food" written on his dress, or the word "food" will be on the left side and a red arrow will
connect the word with the man. The words "jiu-jitsu with food" will be written on the right side (of the background, next to the
drawing). The picture will stay covering the bottom third of the screen until I say "and thereby from food". The picture will still
cover the bottom third of the screen, and the same picture jiu-jitsu will cover the middle third of the screen. (As if "built" upon
the first picture.) Now the bottom and middle thirds of the screen are covered. The middle "belt" picture will have
"craving/desire" as the name for the attacker (written on the left side) and on the right side will be "jiu-jitsu with craving/desire".
It will stay there until I say "to get free from craving and desire." The two pictures will still cover the screen, and the upper third
of the screen will be again covered by the same jiu-jitsu drawing. The name for the attacker will be "conceit" and on the right
side will be "jiu-jitsu with conceit". The screen will stay covered like this until I say "This way we used conceit to get free from
conceit."
7 Saṃyutta Nikāya – 5. Mahāvagga Pāḷi – 12(56). Sacca Saṃyutta - 4. Sīsapavānavagga – 4. Cela Sutta (also in Aṅguttara
Nikāya 4, 6, 8, and 10)
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excessive 8desire, effort, endeavor, exertion, persistence, and mindfulness to the
understanding of the Four Noble Truths. Understanding the Four Noble Truths would be
achieved by Enlightenment, which the 9monks should seek even more eagerly than when
they would search water to quench [KHwenč] fire on their heads or clothes if they were
burning.
Although desire is the leading factor in achieving spiritual attainments, it should be
wisely balanced. Too much desire may cause expectation, and with it stress, vexation, and
anxiety. Too little desire will make any progress impossible.
The proper enthusiastic attitude is best coupled with mindfulness. On one side,
mindfulness will help recognize expectations and abandon them by decreasing desire, and
on the other side mindful meditators will increase desire when they recognize boredom or
laziness. Mindfulness will also help in distinguishing what is the desirable result and what is
the undesirable result. The Four Noble Truths are the best pointer here – 10the first two
Noble Truths, namely (a) Suffering and (b) its Cause (Craving) are the undesirable result.
The second two Noble Truths, namely (c) Cessation of Suffering and (d) The Path Toward
Cessation of Suffering are the desirable results.
The engine which propels the enthusiastic attitude is (2) effort. Here "effort" is also
the persistence in the practice, relentless repetition, self-dedication, and patience
regardless the obstacles.
Let me share with you the fable of a tortoise and a hare. Perhaps it will help you to
understand the meaning of effort in the context of Bases of Success. A tortoise made a bet
with a hare that it will win in a long-distance run. The hare first discouraged and mocked
the tortoise, but finally agreed and the two started off. The tortoise was very slow, but
persistent, with unrelenting effort. The hare was quite conceited, and when it reached close
to the finish, it took a nap. The tortoise gradually reached the finish and defeated the
sleeping hare. We can learn from this story that if we work hard persistently, regardless of
the obstacles, we may achieve whatever we want, sooner or later.
We can increase our effort in many ways, some of which I have already mentioned in
the Lecture 03. As a component of enthusiasm, we may make use of faith – faith in the
Buddha, His Teachings, the Community of Monks who preserve the Teachings, and also in

8 These words will appear randomly on the screen.

9 A picture of a meditating monk in peace will cover the left half of the screen, and burning hair and burning clothes will cover
the right half of the screen. Burning head example -
https://orig00.deviantart.net/a107/f/2012/025/6/3/burning_head_by_kokosk4-d4njo9l.jpg (but monk's head, with short hair),
burning clothes example - https://i.ytimg.com/vi/mv-UoCoyiSY/hqdefault.jpg (but robes, not shirt).
10 The screen will be covered by a colored background, and this will be written on it:
Undesirable Results x Desirable Results
Suffering Cessation of Suffering
Cause of Suffering (craving) The Path Toward Cessation of Suffering
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ourselves. (a) Reminding ourselves of the long-term good which we can gain from
meditation and (b) creating the interest in the possible outcomes of our practice may
considerably support our energy levels.
Like desire, effort should also be balanced. In addition to what I have explained in
Lecture 03 with the narrative of Soṇa Kolivisa, I would like to mention how to deal with
conceit which sometimes kicks meditators off their practice. There would be two kinds of
such conceit – defensive and offensive. Defensive conceit during meditation practice is the
case when the meditators are disturbed by certain visions, sounds, smells, tastes, bodily
feelings, or thoughts. The mind then tries to protect the meditative environment by anger
or greed. At that moment the meditator is not able to follow the meditation instruction,
because they busy themselves with the efforts to remove or neutralize the sensual objects.
Of course, there are cases when meditators will support their practice if they do something
– for example, if there is a wall-clock on the wall, disturbing by its ticking, the meditator
may remove it and hang instead a digital clock. Or if the meditator is a mother of a baby,
then if the baby is crying the mother will help herself if she takes care of the baby's needs.
In these cases, it is possible to make an easy solution, and to that extent it is appropriate.
Mindfulness will ensure that no anger or greed accompany the solution. Anger and
greed arise because of attachment, and support the attachment's further arising. Anger,
greed, and attachment can block the meditator from their practice, especially if the
meditator decides to "solve" the problem. Mindfulness will prevent anger or greed from
arising, and thereby allows the meditator to return to their practice as soon as the
disturbance is neutralized.
There are however obstacles which cannot easily be solved – such as when the
meditator is disturbed by people's talking or making noise, somebody breaking wind, or
insects preying upon the meditator's body. In these cases, the solution is patience,
patience, and patience. Imagine what a tree or a statue would do in your case. The
American venerable Ajahn Ṭhānissaro suggests that in case of noise you let the sounds
come and go, imagining you are like an opened window. If it doesn't help, you can
temporarily suspend your meditation object and radiate loving-kindness to the living beings
which seem to disturb you. Imagine you are their mother, and they are your children. If
somebody had previously told you that your children have maybe passed away, as their
mother, you would be very happy to hear and see them making any noise whatsoever.
Offensive conceit is the case when the meditator goes against the meditation
practice itself, thinking: "I've been practicing enough, now I don't need to practice." This
happens either when they have fulfilled their expectations to some extent and don't see
any need to meditate further, or when the yogi is not able to make any more progress even
after a relatively long time. The first case is obvious. When the expectation is fulfilled, it is

4
easy to give up the practice. However, even the Buddha Himself retreated into a forest time
and again to spend weeks or months in meditation. The practice of generosity, ethics, and
meditation will support you and the people around you regardless what attainments you
have achieved.
In the second case, when the meditator gives up the practice because their
expectations are not fulfilled, it is good to remind ourselves of the stories, where a monk or
a nun dedicated their whole life to the practice, and achieved their goals only later in their
life. Let me share with you a Sri Lankan story, which I have heard from a Czech monk, a
good friend of mine. 11It is about a great master, who memorized all of the Buddha's
discourses, and successfully guided a large number of monks to the highest level of
Enlightenment. The master himself, however, had not attained anything. One of his
disciples repeatedly approached the master and asked the master for some time to discuss
Dhamma. The master however always rejected, saying he was too busy. Then the master
realized that his disciple perhaps doesn't need anything from him – rather, the intention
was to help the master. So, the master decided to suspend his teaching career for a week,
thinking – "within a week I will attain the highest Enlightenment, and then come back." For
one week the master entered a forest and made great efforts in meditation. However, he
didn't attain anything. So, he decided to stay there one more week. Still nothing. Two
weeks more, a month more, two months more, a year more, two years more… At that time
children visited the master to sew the skin on his feet, as it was torn from the long sessions
of walking meditation. In the village, if somebody tried hard for something and could not
succeed the people would joke that he is like the monk in the forest, who tries so hard but
to no avail.
For thirty-five years the great master ardently practiced in the forest, and still didn't
attain anything. The master, reflecting on his plight, sat down under a tree and wept.
Suddenly he heard somebody weeping from a tree nearby. He went there and asked what
is that. "I am a deity," said a voice. "So, what are you doing here?" "Well, you've tried so
many things and nothing worked for you. I thought perhaps now when you weep you may
achieve your goal, so I also should weep and see if I too can benefit from it." The master
was deeply hurt. "Now even deities mock me." But as he approached his hut, the thought
arose in his mind – "The monastic discipline consists of over ninety billion rules. For thirty-
five years I have never transgressed any of them." This thought made him joyful. From the
joy arose peace, from the peace arose clarity in the mind. His mindfulness became sharper
and sharper, to the extent that he was able to penetrate the reality of his mind and body.
He became an Arahant, fully Enlightened, right then and there.
So, if you have been meditating for a week, a month, or a year – and still didn't gain
any absorption or insight, then think of that great master, who memorized all the Buddha's
11 This story will be accompanied by a slideshow of painted/drawn pictures.
5
discourses and had a large number of Enlightened students. All effort that you dedicate
brings results, even if you can't see them immediately. Expectation is good only to the
extent where it supports your meditation practice. Rather than attainments, expect to be
sitting and walking. Ask yourself – "am I sitting in a meditation posture now?" If the reply is
"yes", then you don't need to worry about anything else. "Am I walking on a path for
walking meditation now?" If the reply is "yes", then you don't need to worry about anything
else. The mind will settle and enjoy the meditation practice if you give it the permission to
settle and enjoy.
The third Basis of Success is (3) attention, or intent. It is the ability to stay attentive,
sensitive how the meditation object and the mind relate one to another, staying with the
object and applying oneself to the practice continuously. It is the work of balancing the set
of five faculties: faith, effort, mindfulness, concentration, and wisdom. I will explain more
about these in the second part of this lecture. Attention, or intent, is the practice of
continuity in mindfulness. Continuity in mindfulness is practiced since the time of waking up
in the morning until falling asleep at night. It is the dedicated observation of what is skillful
and what is not skillful with regards to one's thoughts, speech, and action.
Attention or Intentness is the continuity in the practice supported by the previous
two bases of success - 12desire and effort. I think that all these three together are best
understood as "enthusiasm". According to Ledi Sayadaw, attention is an ardent and strong
devotion to the practice of Buddha's Teachings – a great absorption in what one does,
similar to an alchemist, who is fully concentrated in his task of transforming cheap metals
into gold.
The 13Vāsijaṭa Sutta of Saṃyutta Nikāya contains a nice illustration of the need for
attention (or intentness). The Buddha there explains that a monk who wishes to become
Enlightened and doesn't work consistently for it will not become Enlightened even though
he wished for it. It is like a hen who laid a number of eggs and instead of sitting on them she
would just wish that the chicks hatch out of them. On the other hand, if a monk works
continuously on his mental development, he may become Enlightened even though he
didn't utter any wishes. That is like when the hen, to make the chicks hatch, sits on the eggs
continuously.
The distinguishing or (4) discrimination between mental states is the task of the next
Basis of Success. This is also the quality included in the set of Seven Factors of
Enlightenment (sambojjhaṅga), known as "the Factor of Enlightenment Which
Investigates Phenomena" (dhammavicaya sambojjhaṅga), which we will discuss in the

12 Now the first three will glow in white/yellow.

13 Saṃyutta Nikāya – 3. Khandhavaggapāḷi – 1(22). Khandhasaṃyutta - 10. Pupphavaggo – 9. Vāsijaṭa Sutta
6
Lecture 21. Discrimination here means the ability to distinguish phenomena, different kinds
of practices, different ways or alternatives of application, and different kinds of experiences
while meditating. It is also the characteristic of the second level of mindfulness – it checks
whether the first level mindfulness is present or absent.
Most importantly, however, this basis of success 14is the wisdom which can analyze
and explore the Four Noble Truths. It means distinguishing what leads to suffering and
what leads to happiness, and also between happiness which is impermanent and of low
quality and happiness which is long-lasting (or permanent) and of high quality. For example,
in the Dhammapada the Buddha implies that a wise man recognizes the perils of
attachment in life and cuts the attachment off by becoming a monastic – 15"That which is
made of iron, wood or hemp, is not a strong bond, say the wise; the longing for jewels,
ornaments, children, and wives is a far greater attachment. That bond is strong, say the
wise. It hurls down, is supple, and is hard to loosen. This too the wise cut off, and leave
the world, with no longing, renouncing sensual pleasures." Although the Buddha didn't
require that a meditator becomes a monastic, He praised monastic life as the best
opportunity to develop purity of one's mind and to enjoy the bliss of detachment.
With the power of discrimination, the meditators can search new ways and observe
the difference between the outcomes – thereby learning which methods are successful for
them and which are not. Together with the previous bases of success, namely desire, effort,
and attention, the meditators are able to improve and improvise in different ways,
experiencing a progressive, dynamic development.
In this context we can remember the path of the Buddha-to-Be, briefly mentioned in
the Lecture 01. 16The Buddha-to-Be, desirous of freedom from suffering, effortful and
intent in his resolution, wisely examined the palace life and realized that it doesn't lead
toward emancipation from all mental defilements. He also learned that the austere, self-
mortifying practices too do not lead toward the goal. With his excellent power of

14 Discrimination: the wisdom which can analyze and explore the Four Noble Truths.
15 The screen will be covered by a colored background, and this quote will gradually "typewrite" itself on that screen:
"That which is made of iron, wood or hemp,
is not a strong bond, say the wise;
the longing for jewels, ornaments, children, and wives
is a far greater attachment.

That bond is strong, say the wise.

It hurls down, is supple, and is hard to loosen.
This too the wise cut off, and leave the world,
with no longing, renouncing sensual pleasures."

Dhammapada 345-346 (English translation by Nārada Thera)

16 Here the list of the four bases of success will appear next to me, and each of the four points will glow separately, as I say
them – when saying "desirous" the desire will glow. When saying "effort" the effort will glow (not desire any more). When saying
"intent" the attention/intentness will glow. When saying "wisely examined" the discrimination will glow.
7
discrimination, the Buddha-To-Be applied the Middle-Path and soon after that, attained the
highest Enlightenment.
Venerable Ṭhānissaro suggests, that the Four Bases of Success can be applied also in
mundane activities, such as cooking. First, there should be some kind of desire for food
cooked by yourself, which will compel you to cook. Then, because you want to eat
something good, you need to apply persistent effort – preparing the ingredients,
measuring, washing, cutting, mixing, and so on. You would engage in these activities
regardless how much effort they take. The desire and effort will be successful if you keep
mindful, well attentive of what you are doing – when measuring, you measure carefully,
when washing, you wash carefully, when cutting, you cut carefully, and so on. Sometimes
you may taste what you have already cooked – again, carefully. As you apply desire, effort,
and attention, you will need the ability of discrimination so that you can distinguish what is
tasty, what is not, what is too much, what is too little. It is discrimination, which will help
you improve recipes and create further interest and enthusiasm in cooking again.
As for the meditation practice, yogis need to have a desire to attain purity of mind, to
develop their peace and happiness. Because of the desire they may attend a meditation
retreat or dedicate themselves to regular meditation practice at home. With effort they can
continue in their practice by overcoming the pain, thoughts, day-dreaming, and craving for
sensual pleasures. With the ability of attention or intent, the meditators practice
continuously, without talking, interrupting their retreat or meditation session, without
using a phone or internet, totally dedicating themselves to the task of concentration or
observing their body or mind. Throughout that process they apply wisdom in distinguishing
the phenomena which they experience during their practice, they clarify their object of
concentration, discern the characteristics of the body in contrast to the mind, and finally
penetrate to the ultimate truth of impermanence, unsatisfactoriness, and not-self.
As I have mentioned in the beginning of this lecture, the Bases of Success are just one
of the seven sets, which support the meditator's management of his or her mental states.
Another set are the so called "Five Controlling Faculties", also known by their Pāḷi name
"Pañca Indriya". If you master the Four Bases of Success, it will be easy to improve and
balance the Five Controlling Faculties. The late great Burmese master venerable Ledi
Sayadaw explains that development of these faculties is as important as a government for a
country. Just like a country without a government lacks in law and order, the mind of
meditators who are not developing their Five Controlling Faculties is easily distracted,
blundering in chaos. Before I start explaining the relationship between the five, let's look at
each in brief –

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 First is 17(1) Faith. There are two kinds of faith, or trust. I have explained these two in
the Lecture 02 as the 18ten points of Worldly Right Attitude and the Four Noble Truths of
the Right Attitude Which Surpasses the Worldly. I have shown that the Worldly Right
Attitude is most important for people who don't meditate, and the Right Attitude Which
Surpasses the Worldly is more related to those who meditate and aspire for Enlightenment.
In 19Daṭṭhabba Sutta of Saṃyutta Nikāya, faith as the first of the Five Controlling Powers is
explained by the Buddha as the four characteristics of Stream-Entry. Stream-Entry is the
first of the four levels of Enlightenment, and for its achievement there are these four points
to be followed – 20(a) associating an experienced, wise person who can reliably help on
the Noble Path, (b) listening to the instructions and explanations given by that person, (c)
wisely dealing with one's hindrances in the meditation in the way the wise person
suggested, and (d) the practice of morality, concentration, and insight in the way the wise
person has explained. Without faith in the wise person, none of the four points can be
fulfilled. Therefore, faith is essential on the Path.
Then, when the level of Stream-Entry is attained, the meditator has four
characteristics, which are again related to faith – 21(a) unshakeable faith in the Buddha, (b)
unshakeable faith in the Teachings of the Buddha, (c) unshakeable faith in the Community
of Buddha's Disciples, and (d) perfection in following the five precepts. I have mentioned
the five precepts in Lecture 04, but in case if you'd like to see them again, 22you can pause
this video to read them.
The Stream-Enterers' faith is unshakeable simply because they have themselves
experienced the reality of the body and mind, namely impermanence, unsatisfactoriness,

17 A simple list will appear next to me. Each Controlling Faculty will glow when I speak about it.
Five Controlling Faculties
1. Faith (Saddhā)
2. Energy/Vigor (Vīriya)
3. Mindfulness (Sati)
4. Stability of Mind (Samādhi)
5. Wisdom (Paññā)
18 The screen will be covered with the two lists in the way it was covered in the Lecture 02.
19 Saṃyutta Nikāya – Mahāvaggasaṃyuttapāḷi – 4(48). Indriyasaṃyutta - 1. Suddhikavagga - 8. Daṭṭhabba Sutta
20 Simple list which will cover whole screen –
Four Factors of Attaining Stream-Entry
(a) associating an experienced, wise person who can reliably help on the Noble Path
(b) listening to the instructions and explanations given by that person
(c) wisely dealing with one's hindrances in the meditation in the way the wise person suggested
(d) the practice of morality, concentration, and insight in the way the wise person has explained.
21 Simple list –
Four Characteristics of a Stream-Enterer
(a) unshakeable faith in the Buddha
(b) unshakeable faith in the Teachings of the Buddha
(c) unshakeable faith in the Community of Buddha's Disciples
(d) perfection in following the five precepts
22 Now the list of the Five Precepts will appear again in the way it was shown in Lecture 04.
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and not-self, and through their own experience there is no more space for doubt regarding
the Buddha, His Teachings, or His Disciples; and because they know that the five precepts
were essential on the Path, they have great reverence for them and cannot break them
anymore. This is however a complicated issue, and I will provide you with more details in
Lecture 23.
In terms of meditation practice, faith as the controlling faculty is the control over the
mind of the meditator, which leads to skillful deeds – such as generosity, morality, and
meditation. According to the great master Ledi Sayadaw, the mind is prone to take delight
in evil acts, and faith is the condition needed in avoiding such tendencies and engaging in
good acts instead. In my opinion, human mind is prone to evil speech and evil acts because
there is the desire to protect and defend the concept of "self". The concept of self, whether
assumed in the body, mind, or both, is still just a concept. Because it is a concept and
nothing real, it is difficult to "protect" or "defend" it. But if we have attachment to the
concept and do not realize that it is only a concept – not reality, then obviously we will try
to protect and defend it. Those attempts will lead us to stress, anxiety, anger, greed, and a
lot of other kinds of suffering. The mind which is attached to the idea of self is therefore
prone to evil speech and acts whenever the concept of self is harmed or in danger. With the
controlling faculty of faith, it is possible to keep the mind in check and stay restraint, keep
away from evil speech and action in the way the object of faith – such as the Buddha or His
disciples – suggest.
Faith is a mental quality famously rejected in the West, where science and one's own
experience is most appreciated. However, many discoveries which scientists make available
to the public, commonly reach only the level of hypothesis. The public effectively accepts
those hypotheses as an ultimate truth and attach to them. As an example, I can mention
the materialistic idea that there is no mind, that mind is an effect of brain activity. A
number of other scientists, such as Dean Radin, the chief scientist at Institute of Noetic
Sciences, have conducted experiments under strictly controlled conditions and successfully
proved that the power of mind vastly exceeds the abilities of the physical body.
Unfortunately, the dogmatic attitude of most scientists today will make it difficult to doubt
their established beliefs. In other words, whether you like it or not, in different fields of
science you are dependent on the information that you receive, and without the ability to
recheck all of them, you are subject to trust them. In the modern era overflowing with
information it would not be possible to get entirely free from any faith. So, what connects
this era and the faith aspect of Theravāda Buddhism is the freedom to check it out.
Although in the beginning you need to have trust in your teacher, as you practice, you
gradually unveil the truth for yourself, free to experience, analyze, examine, and know and
see it all independently.

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 Faith may be countered by dull unawareness of available practical knowledge, doubt,
perplexity, wavering, and worry. To avoid these, it is good first to examine your meditation
master and see if he or she is really worthy of trust. In the 23Sattajaṭila Sutta of Saṃyutta
Nikāya The Buddha Himself suggests to the Kosala king, that he first examines the persons
who he wants to believe before he believes them: 24"It is by living together with someone,
great king, that his virtue is to be known, and that after a long time, not after a short
time; by one who is attentive, not by one who is inattentive; by one who is wise, not by a
dullard. It is by dealing with someone, great king, that his honesty is to be known, … it is
in adversities, great king, that a person's fortitude is to be known, … it is by discussion
with someone, great king, that his wisdom is to be known, and that after a long time, not
after a short time, by one who is attentive, not by one who is inattentive, by one who is
wise, not by a dullard."
Faith is supported and also supports self-discipline. It leads to satisfaction with what
one gets, such as food, clothing, place to stay, and the meditation instruction. Although
faith is related to the source of an information, namely one's teacher, it is not expected that
the meditator will believe everything the teacher says. Rather, the teachings is accepted as
a pointer to the goal. Meditators are expected to examine the instructions, ask questions,
and explore the facts themselves. Sometimes meditators receive suggestion which is not
directly helpful, but thanks to their faith, wisdom, and the teacher's encouragement, they
analyze, examine, and improve the teacher's suggestion, finally arriving at the best
solution for themselves. Wisdom is therefore necessary for assessing the words of the
teacher and if they are not directly helpful, discovering the best solutions by oneself.
According to the ancient book 25Milindapañhā, faith is like "a magical water-clearing
gem", and it also "leaps forward". Because faith helps the mind to purify itself from
defilements, it is like 26when a magical water-clearing gem would purify a small stream from
impurities, making it a source of drinking water. Faith also "leaps forward", which means
that it enables great attainments through self-confidence, most preferably gained by
inspiration in others who have been successful on their Path. Here a simile is given, where a
23 Saṃyutta Nikāya – Sagāthāvaggasaṃyuttapāḷi – 3. Kosalasaṃyutta – 2. Dutiyavaggo – 1. Sattajaṭilasutta
24 This text will by typewritten on a colored background, covering the whole screen:
"It is by living together with someone, great king, that his virtue is to be known, and that after a long time, not after a short time;
by one who is attentive, not by one who is inattentive; by one who is wise, not by a dullard. It is by dealing with someone, great
king, that his honesty is to be known, … it is in adversities, great king, that a person's fortitude is to be known, … it is by
discussion with someone, great king, that his wisdom is to be known, and that after a long time, not after a short time, by one
who is attentive, not by one who is inattentive, by one who is wise, not by a dullard."
English Translation by Bhikkhu Bodhi, in "The Connected
Discourses of the Buddha, A Translation of the Saṃyutta Nikāya",
Wisdom Publications, 2000, Boston; pp.173-174
25 Milindapañhāpāḷi – 2-3. Milindapañho – 1. Mahāvaggo - 10.-11. Sampasādanalakkhaṇasaddhāpañho
26 A drawn picture of a small stream will cover the screen. There will be a small, dirty/brown-colored stream of water and a
person standing next to the stream, on land. A shining jewel will be falling from his hand. At the top of this picture, just like at
the top of all other such pictures, there will be the heading explaining the simile. In this case: "Faith – Water-Purifying Gem".
11
27
flooded river apparently prevents people from crossing from the dangerous river-bank to
the safer river-bank. Then one person, a strong brave man, comes and descends into that
river, swims across it, and thus inspires others to swim across the river also. The people's
willingness to cross the river here is akin to the faith of meditators. It allows them to
dedicate their time and energy to meditation and thereby attain purity of their mind.
The second Controlling Faculty is (2) energy, or vigor. It is described in the
28
Daṭṭhabba Sutta of Saṃyutta Nikāya as the Four Right Efforts. I have mentioned them
already in the Lecture 03, but if you like 29you can pause this video and read them again. As
I have already explained in the Lecture 07, effort counters laziness and unwholesome
intentions. According to 30Milindapañhā, vigor "supports" the wholesome mental states, so
that they do not dwindle away 31like when pieces of wood support a simple house from
collapsing.
We can distinguish bodily energy from mental energy. Bodily energy is developed
and supported by hardship and the ascetic practices, such as eating one time a day,
avoiding the lying down posture even throughout the night, spending nights under a tree or
under the open sky. Mental energy is developed and supported by inquisitiveness,
interest, enthusiasm, and successful development in meditation. To avoid anxiety and
nervousness which excessive energy may cause, it is recommended to train in
concentration techniques and attainments of serenity.
The third Controlling Faculty is (3) mindfulness. In the Saṃyutta Nikāya's Daṭṭhabba
Sutta the Buddha mentions that mindfulness as the Controlling Faculty are the Four
Foundations of Mindfulness, known also by the Pāḷi word Cattāro Satipaṭṭhānā. I have
briefly mentioned the Four Foundations of Mindfulness, Satipaṭṭhānā, in the Lecture 05. 32
In the Discourse known as Satipaṭṭhāna Sutta, the Buddha explains the 22 techniques of
Insight Practice. They are sorted in a neat fourfold structure, according to the base in which
they are supposed to be observed – fourteen practices of observing the body, two practices
of observing feelings, one practice of observing mental states, and five practices observing
mental phenomena. I will explain more about relationship between these practices in the
Lecture 20 and the Lecture 22. Apart from mindfulness as a set of meditation practices,

27 Here a small slideshow comes – (1) flooded river with people on one side, (2) man swimming over the flooded river, (3) the
man on the other side standing on the land, the people standing on their side of the river, some of them jumping in the river to
swim. (All of the pictures will have the heading "Faith – Leaps Forward.")
28 Saṃyutta Nikāya – Mahāvaggasaṃyuttapāḷi – 4(48). Indriyasaṃyutta - 1. Suddhikavagga - 8. Daṭṭhabba Sutta
29 The list of four kinds of Right Effort from L3.
30 Milindapañhāpāḷi – 2-3. Milindapañho – 1. Mahāvaggo – 12. Viriyalakkhaṇapañho
31 A drawing will cover the screen.
32 The Four Foundations of Mindfulness will appear here in the way they are mentioned in the Lecture 05 – "observing the
physicality of the body, feelings (or sensations), mental states, and mental phenomena."
12
there is also mindfulness as an ability of mind: the Satipaṭṭhāna Sutta lists the mental ability
of mindfulness as the first of Seven Factors of Enlightenment.
In terms of mental abilities important for meditation practice, mindfulness is the
continuous observation of phenomena in the mind and body, protected and preserved by
the clarity of mind, the second level of mindfulness. I have provided you with a lot of details
about the two levels of mindfulness in the Lecture 05. The development of mindfulness
directly counters absent-mindedness, and thereby makes mental development possible.
Without mindfulness there can be no restraint or effort. In fact, mindfulness is complete
only when accompanied by restraint and right effort. It supports restraint by observing
what enters the mind and by keeping the senses away from unnecessary objects, for
example by keeping the eyesight down during walking and sitting. Mindfulness requires
effort, but at the same time it regulates it by avoiding excitedness. In 33Satipaṭṭhāna Sutta
the Buddha explains a meditation practice where effort, one of the Seven Factors of
Enlightenment, is observed in four states - absent, present, arising, or complete.
There are two kinds of mindfulness according to the meditation practice: 34the
directed mindfulness which observes the presence or absence of an object of
concentration, such as when concentrating on breath or loving-kindness, and then the
choiceless mindfulness, which observes any phenomenon either in the body or in the mind
as they are perceived or known in the present moment.
According to 35Milindapañhā, mindfulness 36reflects on the skillful and unskillful
mental states in the way the Buddha enumerated them in His Discourses or in
Abhidhamma – this is illustrated by the simile of a 37royal treasurer who informs the king of
his present treasures. Furthermore, mindfulness also distinguishes skillful mental states
from those which are unskillful. This is like when 38a minister advises the king on what to
do with those treasures.

33 Dīgha Nikāya 22. Mahāsatipaṭṭhāna Sutta ; Majjhima Nikāya 10. Satipaṭṭhāna Sutta
34 Simple list –
Two Kinds of Mindfulness According to the Meditation Practice
1. Directed Mindfulness
2. Choiceless Mindfulness
35 Milindapañhāpāḷi – 2-3. Milindapañho – 1. Mahāvaggo – 13. Satilakkhaṇapañho
36 Appearing from the bottom –
Mindfulness
- reflecting on the skillful and unskillful mental states
- distinguishing skillful mental from unskillful mental states
37 A picture of a royal minister talking to a king will cover the screen. A cloud will appear close to the minister's head, and there
will be opened treasure-troves with a lot of jewelry and precious stones.
38 Now a picture of a royal minister talking to a king also covers the screen, but there the cloud close to the minister's head will
contain the picture of a treasure, a big arrow to the right, and a group of poor people standing in front of poor, old houses.
13
 I have explained a lot about mindfulness in the Lecture 05. What remains to add is
the need to distinguish 39scientific mindfulness and insight mindfulness. Because these two
types of observation are very similar, meditators commonly get them confused and
unnecessarily get stuck on their Path.
There has been a large number of scientists in the world, many of which observed
the body, the mind, or both. So many doctors have dissected the body so many times in
various ways. So many researchers observed their mind and minds of other people. And
still, none of those scientists ever became free from all of their greed, hatred, or ignorance
on account of their scientific observation. I believe that reflecting on this fact is very
important. Observing the mind and body in scientific way, namely observing their natural
character, diseases, and cures is very important for a doctor, but not so important for all
people in general. The doctor's job is to cure diseases, examine discomforts, and provide
suggestions for improvement. At the same time, doctors do not have to be free from all
greed, hatred, and ignorance, because certain extent of greed, hatred, and ignorance are
accepted as normal, and thereby not requiring a cure. The missing point in scientific
observation is the knowledge and understanding of all-encompassing impermanence,
unsatisfactoriness, and not-self. That is because the purpose of science is to try to discover
permanence, satisfaction, and self in this very world.
Insight mindfulness is different from scientific mindfulness by the observation of the
ultimate characteristics. Insight mindfulness emphasizes the understanding of
impermanence, unsatisfactoriness, and not-self in everyone's the body and mind –
regardless whether they are healthy or not. In the mind it observes the 40constant change,
arising and passing of split-second consciousness-moments, absence of anything material
in the mind, absence of anything conceptual. In the body it observes the four elements –
41
hardness/heaviness, fluidity, temperature, and movement, as well as constant change,
unreliability, danger, and in the ultimate sense the absence of any attractive features.
Scientific mindfulness is commonly accompanying the practice of insight mindfulness
when the meditators observe their body or mind. However, it will be very useful to
distinguish their findings – scientific findings are irrelevant, whereas insight findings are
important. For example, on one hand the experience of upside-down vision is a scientific
finding, and it is not worthy of appreciation. On the other hand, the experience of
automatic, uncontrolled heartbeat in the body is important if it leads to detachment from
the heart as "mine" or "part of me".

39 Pop up: Scientific Mindfulness vs. Insight Mindfulness

40 These words appear typewritten (in white color) randomly on the screen.
41 These words appear typewritten (in beige/orange color) randomly on the screen.
14
 The fourth Controlling Faculty is (4) stability of mind. According to the Daṭṭhabba
Sutta of Saṃyutta Nikāya the Controlling Faculty of stability of mind are the four
concentration stages of "absorption", known more commonly by the Pāḷi word "jhāna".
Because many Enlightened people in the Buddha's time didn't have even the first jhāna, we
interpret the Controlling Faculty of "stability of mind" as the practice of one-pointed
concentration on one of the forty objects, known as samatha practices. These forty objects
of concentration, such as concentration on breath, loving-kindness, qualities of the Buddha,
Buddha's Teachings, or the Community of Buddha's Disciples, parts of one's body, a disc of
color or element and so on work with distraction of mind, calm it down, and narrow the
field of attention so as to create one-pointed concentration. The set of forty objects is given
to avoid a misunderstanding. Concentration can be developed on unskillful states, and it is
well mastered also by thieves and assassins. Therefore, the Buddhist scriptures provide us
with a closed set of forty specific objects, all of which are helpful for development of skillful
mental states. In this course, 42I will cover all forty objects of samatha and provide a
comprehensive overview on them in the Lecture 18. The practice of samatha,
concentration, has been commonly praised by the Buddha. In the 43Samādhi Sutta of
Saṃyutta Nikāya the Buddha is reported to say: "monks, a monk who is concentrated well
understands the reality as it is." The Buddha then continues to explain that by this "reality"
He means the arising and cessation of the five aggregates, namely the body, sensations,
perceptions, intentions, and consciousness. The meaning of concentration, or stability of
mind, is further explained by the Pāḷi Sub-Commentary as the access concentration (also
known by the Pāḷi word upacāra samādhi) or the stabilized concentration (better known by
the Pāḷi word appanā samādhi). These two levels of concentration are achieved before the
first level of absorption. I will give more information on these in the Lecture 18.
According to 44Milindapañhā, the faculty of stability of mind is the leader of all skilful
mental states, just like 45the king is the leader of his army. That's because without
concentration there is no meditation, no way to do anything with the mind. Only when the
mind has achieved stability it will be possible to lead it toward the skillful states and avoid
unskillful states. Stability of mind doesn't need to be a steady concentration on a single
object. It is also the pliability of mind in the sense that the meditators can direct it to and
observe anything they want.
The fifth Controlling Faculty is (5) wisdom. According to the Saṃyutta Nikāya's
Daṭṭhabba Sutta, wisdom is the understanding of Four Noble Truths. This understanding is
satisfactorily achieved only at the moment of Enlightenment, so I suppose that before
42 Now the table of samatha objects together with the Lecture number will cover the screen. See the table at the end of this
document.
43 Saṃyutta Nikāya – 3. Khandhavaggapāḷi – 1. Khandhasaṃyutta – 1. Nakulapituvaggo – 5. Samādhi Sutta
44 Milindapañhāpāḷi – 2-3. Milindapañho – 1. Mahāvaggo – 14. Samādhipañho
45 A picture of a king with his army will cover the screen (for a short while).
15
Enlightenment it would be the ability to apply knowledge of the Four Noble Truths to the
observed phenomena in the body and mind. According to the great master Ledi Sayadaw,
wisdom dispels the distraction of mind, and likewise confusion and haziness. Wisdom works
against ignorance, lack of clarity, vagueness, and delusion. Delusion cannot be removed by
ordinary wisdom or erudition; it needs to be removed by the wisdom of Insight.
From the ancient Pāḷi scripture known as 46Peṭakopadesa, we learn that wisdom is
further divided into three levels – 47the wisdom gained by reading and listening, wisdom
gained by thinking, and wisdom gained from meditation. All these three are important, but
unlike the first two, the third one requires meditation practice, development in skillful
mental states, and one's own penetration into the truth of reality.
According to 48Milindapañhā, when wisdom arises, it dispels the darkness of
ignorance by the illumination of knowledge and make the Four Noble Truths stand out
clearly. Thereafter the meditator, with his correct wisdom, can see impermanence,
unsatisfactoriness, and not-self. It is like a lamp which a man would take into a dark house.
It would dispel the darkness by shedding light on the things in the house, making them
stand out clearly. The commentary to the Abhidhamma book Dhammasaṅganī, known also
as 49Aṭṭhasālinī, provides us with yet another simile – 50"As a clever physician knows which
foods are suitable and which are not, so wisdom, when it arises, understands mental
phenomena as wholesome or unwholesome, serviceable or unserviceable, low or exalted,
dark or bright, similar or dissimilar."
To remember them better, you can imagine the Five Controlling Faculties as
purification of water in a dirty stream by a magical gem and then drinking it. In that
51
illustration, faith would be the water-purifying gem, effort would be the hands or bowl
which take the water from the stream, mindfulness would be you being present at the
stream, stability of mind would be your legs which help you to squat at the bank, and

46 Khuddaka Nikāya – Peṭakopadesa Pāḷi – 7. Hārasampātabhūmi

47 A simple list next to me –
(a) wisdom gained by reading and listening (sutamayipaññā)
(b) wisdom gained by thinking (cintāmayipaññā)
(c) wisdom gained from meditation (bhāvanāmayipaññā)
48 Milindapañhāpāḷi – 2-3. Milindapañho – 1. Mahāvaggo – 15. Paññālakkhaṇapañho
49 Dhammasaṅgaṇi Aṭṭhakathā (Aṭṭhasālinī) – 1. Cittuppādakaṇḍo - Dhammuddesavāro - Indriyarāsivaṇṇanā (MM p.166, PTS
p.123)
50 A picture will cover left half of the screen, where a doctor will appear with two thinking-bubbles, containing pictures of
healthy and unhealthy food. Then from the right side will come another picture which will contain a meditator with two
thinking-bubbles, one with the text "skillful" and another with the text "unskillful".
51 Gradually each of these five will appear on the screen (covered in a colorful background). First will appear a beautiful stream
of water with two banks. There will be a shining gem visible in the water, and it will contain the word "faith". Then will appear a
bowl with hands in the water, containing the word "effort". Then a person (without legs and eyes) with the word "mindfulness",
then the legs in squatting position with the word "concentration", and finally also the eyes (with the word "wisdom", perhaps
written next to the person, with an arrow pointing to the person's eyes).
16
wisdom would be your eyes which help you to distinguish the source of water from the
bank. In terms of the meditation practice, 52faith helps you purify your attitude and enable
the practice itself. Effort makes it possible to follow that practice. Mindfulness keeps you
working with the meditation technique. Stability of mind helps you progress without
difficulties, and wisdom helps you stay on the right track.
The five faculties are most powerful in meditation. However, even in meditation they
need balance. We can think of faith, effort, stability of mind, and wisdom as four wheels of
a car.53 Mindfulness is like the steering wheel of the car.
The balancing of effort and stability of mind, and faith and wisdom, is brought about
by mindfulness. Mindfulness will help in avoiding 54agitation caused by (a) excessive effort
by (b) stability of mind through peaceful observation of the reality as it is, by making use of
(c) faith – for example by remembering the qualities of the Buddha, the Buddha's
Teachings, or the Community of monks, and by (d) wisdom through the understanding of
what is skillful and what is not skillful.
Mindfulness also helps in avoiding indolence by effort, which keeps the mind
interested in the present moment, and again by faith and wisdom. According to
55
Visuddhimagga, if there is weak effort, one's concentration may incline to indolence. That
is commonly happening when meditators meditate for longer period in a single posture. Pa
Auk Sayadaw suggests, that with a relaxed mind, without knowing it penetratively, the
meditator may become lazy. Venerable Sujīva, a well known Vipassanā teacher from
Malaysia, explains that mental images arise in the mind as the result of excessive
indulgence in concentration – and lack of energy. The five factors of meditative absorption,
jhāna, will in that case not be strong enough to maintain the high level of concentration,
which means that the mind may even fall into bhavaṅga, a kind of unconscious state. Effort
helps the mind to keep observing the present phenomena, and thus learn something, or
progress in concentration.
Changing the sitting and walking meditation postures increases effort, and also helps
in maintaining mindfulness. For example, if you are commonly sitting one hour and walking
one hour – thus alternating between sitting and walking – and you see no progress in your
practice even after a week or two, meditating eight or more hours a day, you may like to

52 Each of the Controlling Faculties, as I say them, will glow when I pronounce them.
53 A picture of a four-pan balance scales (such as in https://goo.gl/images/UxPU4z ) will cover the screen. It will be a drawing,
and each pan will have a different color. There will be the four Controlling Faculties (faith, effort, stability of mind, and wisdom)
each written above each cup (as the weight), and the pointer (the top of the scales) will have the word "mindfulness" next to it.
54 Now the illustration of the four-pan balance scales will contain the word "effort" bigger than the remaining three cups. The
"mindfulness" pointer will show to a side, not directly upward. Then, as I say the words "stability of mind", "faith", and
"wisdom", the four cups will gradually increase to the size of "effort", coming into the balance, showing same weight. The
"mindfulness" pointer will gradually stabilize to show directly upward.
55 Visuddhimagga – 4. Paṭhavīkasiṇaniddeso - Dasavidhaappanākosallaṃ - 62. Indriyasamattapaṭipādanaṃ
17
decrease the time of each sitting and walking to 45 minutes. That will increase the number
of sessions, and also keep the mind more alert. An advanced meditator can do a lot even
during 15 minutes. You can also use the recommendations from Lecture 03 for increasing
energy. Venerable Sujīva suggests that those who use verbalization, or mental noting,
labelling in their meditation, may like to increase the speed of the words to increase their
energy. But again, know the limits. Too much energy can lead to excitement.
Faith is balanced with wisdom – too much faith may lead to blind belief, laziness, and
preoccupation with unnecessary activities. In other words, excessive faith may hinder the
progress by reliance on the teacher and absence of own observation. Too much wisdom
may lead to discursive thought, disrespect toward the meditation instruction, or even
cunningness. Excessive wisdom based on discursive thinking, speculations, and assumptions
may lead to doubt and reluctance to listen to a meditation instruction. Venerable Sujīva
suggests that balance between faith and wisdom can be brought about by sufficient
interviews with a good teacher, especially when faith is lacking. Make use of mindfulness to
put faith and wisdom into balance. Just like in the pair of energy and stability of mind, apart
from increasing or decreasing one of the faculties, it is also important to know the
appropriate amount of increasing or decreasing.
As you could see, balancing the Five Controlling Faculties is not a simple task.
Venerable Ānanda, who served the Buddha for twenty-five years – although a Stream-
Enterer – did not gain advancement in his practice throughout the time. Only when the
Buddha passed away did Venerable Ānanda become a fully Enlightened Arahant. A
meditation master in Sri Lanka suggests that it was because ven. Ānanda's faculties were
not sufficiently balanced.
The Pāḷi Commentary of the ancient book 56Paṭisambhidāmagga suggests that the
Five Faculties are called 'controlling' because they are said to control or master their
57
opposites: faith controls lack of faith or doubt; energy, vigor, controls laziness;
mindfulness controls heedlessness, or absent mindedness; stability of mind controls
distraction; and wisdom controls ignorance. At the advanced level of meditation, if the Five
Controlling Faculties are coupled with the factors of meditative absorption, jhāna, they
become 58"Five Powers", because in that case they overpower opposing mental states; they
are powerful in the sense of being unshaken by opposition.

56 Paṭisambhidāmagga – 1. Ñāṇakathā – 1. Sutamayañāṇaniddesa – Catuttha Bhāṇavāro (MM vol.1 p.86)

57 A simple list –
Five Controlling Faculties and the Opposites They Control
1. Faith X lack of faith / doubt
2. Energy/Vigor X laziness
3. Mindfulness X heedlessness / absent-mindedness
4. Stability of Mind X distraction
5. Wisdom X ignorance
58 Five Powers (pañca bala) = the Five Controlling Faculties coupled with the Factors of Meditative Absorption (jhāna)
18
 In order to develop these Five Controlling Faculties, it is much recommended to
associate with persons who are developed in them, and keep distance from those who have
neither developed them, nor do they make effort in that direction. Furthermore, it is very
helpful to study the Buddha's Teachings which supports one's own development in the Five
Controlling Faculties and also discuss topics related to them.
From the 59Pubbakoṭṭhaka Sutta in Saṃyutta Nikāya we learn that an accomplished
meditator will have experienced that the Five Controlling Faculties lead to the ultimate
purity of the mind. However, according to the 60Samaṇabrāhmaṇa Sutta in Saṃyutta
Nikāya, it is necessary to understand that these Five Controlling Faculties are still
dependent on the mind and body, and therefore also subject to the Four Noble Truths, to
impermanence, unsatisfactoriness, and not-self. An accomplished meditator is well aware
that these Five Controlling Faculties are not objects worthy of attachment – rather, they are
helpful on the Path, and important qualities worthy of development, but they are still part
of the Cycle of Rebirth. Although meditators are supposed to develop these qualities, they
do not attach to them as "their qualities" or "part of their self", because they see that even
these are subject to the law of cause and effect.
From the next lecture onward, I will be explaining meditative techniques in detail,
some well-known, some rarely ever mentioned. In the next lecture we will look at the
difference between concentration and observation of the material body.61

59 Saṃyutta Nikāya - 5. Mahāvagga Pāḷi - 4(48). Indriyasaṃyutta - 5. Jarāvagga - 4. Pubbakoṭṭhasutta

60 Saṃyutta Nikāya - 5. Mahāvagga Pāḷi - 4(48). Indriyasaṃyutta – 1. Suddhikavagga - suttas 2-7
61 This list of sources will be displayed at the end of this video lecture -
● "Wheel 65/66, The Way of Wisdom, The Five Spiritual Faculties", Edward Conze, Buddhist Publication Society, Sri Lanka, 1993

● "Wheel 171, The Requisites of Enlightenment, Bodhipakkhiya Dīpanī", Ledi Sayādaw, Buddhist Publication Society, Sri Lanka,
2007

● "The Wings to Awakening – An Anthology from the Pali Canon", Ṭhānissaro Bhikkhu (Geoffrey DeGraff) (year not mentioned)

● "The Tree of Enlightenment: An Introduction to the Major Traditions of Buddhism" (article "The Abhidharma – An Introduction
to the Abhidharma"), Peter Della Santina, The Buddhist Association of the United States, 1987

● "Essentials of Insight Meditation Practice – A Pragmatic Approach to Vipassana" – Venerable Sujiva, Buddhist Wisdom Center,
Malaysia, 2000

● "S 51.31 (Iddhi) Moggallāna Sutta", Piya Tan

● "2011 ePublished Dhamma Talks II" ("The Four Bases of Success"), Thanissaro Bhikkhu (Geoffrey DeGraff), January 13, 2004

● "Visuddhimagga Discourses by Sayadaw U Sīlānanda – Typed Down and Edited" (author unknown)
19
 Video Meditation Course -
Meditation in Theory and Practice

Contents
● Lecture 01: What is Meditation? Why Meditate? (glimpses of the history of meditation) (the
introduction to the history of meditation, the attainments of the Buddha, the nature of the mind,
and the Four Noble Truths)
● Lecture 02: The Foundations of Meditation: The Right Attitude and Ethics
● Lecture 03: The Drive: The Right Effort and Energy Management
● Lecture 04: Mindfulness and Meditation Postures
● Lecture 05: Mindfulness in Daily Activities (four kinds of clear comprehension, eating meditation)
● Lecture 06: The Seven Suitables and the Ten Impediments
● Lecture 07: Observing and Dealing with the Five Hindrances
● Lecture 08: Loving-Kindness Meditation
● Lecture 09: Compassion, Mutual Joy, and Equanimity
● Lecture 10: The Four Bases of Success and the Fie Controlling Faculties
● Lecture 11: Concentrating on vs. Observing Parts of the Body and its Four Elements (32 parts of
body, 4 elements, ajjhatta/bahiddhā)
● Lecture 12: Concentrating on and Observing the Breath
● Lecture 13: Meditation on Death
● Lecture 14: Concentrating on vs. Observing the Impermanence of the Mortal Frame
● Lecture 15: Meditation on Generosity, Virtue, Deities, and Peace
● Lecture 16: Meditation on the Qualities of Triple Gem
● Lecture 17: Kasiṇas
● Lecture 18: The Attainments in Concentration Practice (five kinds of joy, five factors of jhāna, higher
jhānas and the related controversy, psychic powers, and immaterial states)
● Lecture 19: Observing the Sixteen Mental States
● Lecture 20: Observing the Five Aggregates
● Lecture 21: Observing the Seven Enlightenment Factors
● Lecture 22: The Progress of Insight
● Lecture 23: What is Enlightenment? (famous Arahants)
● Lecture 24: Attending a Meditation Retreat (how to survive in a foreign environment)
● Lecture 25: Meditation in the Daily Life

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 The 62 Meditation Practices and the Lectures Where They Are Explained

40 Samatha Meditation Objects 22 Vipassanā Meditation Techniques

01. Earth Kasiṇa 17 21. Buddha 16 01. Observing the Breath 12

02. Water Kasiṇa 17 22. Dhamma 16 02. Mindfulness in Postures 04

03. Fire Kasiṇa 17 23. Saṅgha 16 03. Mindfulness in Daily Activities 05

04. Wind Kasiṇa 17 24. Morality/Virtue 15 04. Observing the 32 Parts of the Body 11

05. Blue Kasiṇa 17 25. Generosity 15 05. Observing the Four Elements of the Body 11

06. Yellow Kasiṇa 17 26. Deities 15 06. Contemplating a Freshly Discarded Corpse 14

07. Red Kasiṇa 17 27. Peace 15 07. Contemplating a Corpse Eaten by Animals 14

08. White Kasiṇa 17 28. Death 13 08. Contemplating a Skeleton with Flesh and 14
Blood

09. Light Kasiṇa 17 29. Body-Parts 11 09. Contemplating a Fleshless Skeleton with 14
Blood and Sinews

10. Space Kasiṇa 17 30. Breathing 12 10. Contemplating a Skeleton Detached from 14
Flesh and Blood, with Sinews

11. The Bloated 14 31. Loving-Kindness 08 11. Contemplating Randomly Connected 14

Scattered Bones

12. The Livid 14 32. Compassion 09 12. Contemplating Whitened Bones 14

13. The Festering 14 33. Mutual Joy 09 13. Contemplating Piled up Bones 14

14. The Cut-Up 14 34. Equanimity 09 14. Contemplating Rotted, Powdered Bones 14

15. The Gnawed 14 35. Boundless Space 18 15. Observing Feelings (basic) 20

16. The Scattered 14 36. Boundless Consciousness 18 16. Observing Feelings (and mental defilements) 20

17. The Hacked and 14 37. Nothingness 18 17. Observing the 16 Mental States 19
Scattered

18. The Bleeding 14 38. Neither Perception nor 18 18. Observing the Five Hindrances 06
Non-Perception

19. The Worm-Infested 14 39. Repulsiveness in Nutriments 05 19. Observing the Five Aggregates 20

20. The Skeleton 14 40. Four Elements (in the body) 11 20. Observing Consciousness 20

21. Observing Seven Factors of Enlightenment 21

22. Contemplating the Four Noble Truths 23

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