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    Timeless Wisdom

    Teachings on the Satipatthna Vipassan Meditation Practice

    by Sayadaw U. Pandita

    This book has been published for free distribution.Sabbadnam dhammadnam jinti.

    The gift of Dhamma surpasses all other gifts.

    CopyrightSaddhamma Foundation

    16! Sun"rest Court

    #alnut Creek C$ %&!'(S$

    $ll "ommer"ial rights reser)ed. $ny reprodu"tion* in +hole or part* in any form* for sale* profit ormaterial gain is prohibited. ,o+e)er* permission to print for free distribution as a gift of Dhammamay be sought from the abo)e address.

    +++.)ipassana."om his -ipassan Fello+ship digital editionis authorised by Saddhamma Foundation.For Free Distribution nly.

    /)1.0 une 20113

    For information about pra"ti"ing meditation at the 4anditarama Forest Center in 5yanmar pleaserefer to +++.saddhamma.org

    For information about the Tathagata 5editation "enter in San ose* California* please refer to+++.tathagata.org

    1 7 Timeless #isdom by Sayada+ ( 4andita 7 -ipassan Fello+ship 8dition

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    Contents

    $"kno+ledgments 9Fore+ord 9:rief ba"kground ; )ada"ariya Sayada+ (. 4andita 9Chapters1. The Four

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    Acknowledgments

    This gift of dhamma dana is the "olle"ti)e effort of many. This book is taken from a series ofdhamma talks that Sayda+gyi ga)e in 200% at T5C /Tathagata 5editation Center3 in San ose*California. #e are grateful to T5C for making Sayada+gyiGs talks a)ailable online. #e areindebted to Da+ Caru for her "lear translation of -enerable Sayada+gyiGs insightful +isdom.The +ork of the t+o editors* 5r. Henneth 5orris and 5s. :arbara anus of the SaddhammaFoundation* (S$I their suggestions* "orre"tions* inspiration and "riti"ism in re)ie+ing a draft ofthis book has been in)aluable. #ithout their ongoing support and dedi"ation* this publi"ation+ould not ha)e been possible.

    Finally* +e +ish to a"kno+ledge the efforts of our anonymous trans"riber* +ho steadfastlytrans"ribed and "ompleted the first round of editing* ensuring that the talks +ere re"ordeda""urately +hile preser)ing the flo+ of Sayada+gyiGs tea"hing.

    uly 2010

    Foreword

    #e ha)e been "lose students of -enerable Sayada+ ( 4andita sin"e 1%0. Throughout this time hehas been an eJ"eptional spiritual guide and father to us /kalyana7mitta3. #ith metta and"ompassion* Sayada+gyi has al+ays pro)ided in)aluable guidan"e that has ranged from intuiti)eto un"ompromising. n other +ords* for those +ho listen* Sayada+gyiGs method of tea"hing offersa rare +ake up "all.

    This book "ontains the essen"e of o)er !0 years of his "larifi"ation of Satipatthna -ipassanmeditation pra"ti"e. The message "on)eyed in this set of le"tures is that one must be meti"ulous/+ith "orre"t pra"ti"e3 if one +ants to eJperien"e the in"redible :uddha Dhamma for oneself.

    :arbara anus and Henneth 5orris ; uly 2010* #alnut Creek* California

    Brief background Panditarama Saadaw ! Pandita Bhi"amsa

    4anditarama Sayada+ ( 4andita /Sayada+gyi3* born in 1%21* is one of the foremost li)ing mastersof Satipatthna -ipassan meditation. ,e is trained in the :urmese Thera)ada :uddhist tradition.$ su""essor to the late -enerable 5ahsi Sayada+* +ho is "onsidered one of the most prominenttea"hers of Satipatthna 5editation in the 20th "entury* Sayada+gyi has taught yogis and trainedtea"hers for o)er !0 years. Sayada+gyi "ontinues to personally o)ersee the training of tea"hers inorder to Kualify them to instru"t yogis in "orre"t meditation methods. During his lifetime* the-enerable 5ahasi Sayada+ +orked tirelessly to make the :uddhaGs tea"hing a)ailable to monks*nuns as +ell as lay people.

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    Sayada+gyi is presently the $bbott of the 4anditarama 5editation Centre in Langon* 5yanmar.Soon after the passing a+ay of -enerable 5ahsi Sayada+ in 1%2* he be"ame the guiding tea"her/)ada"ariya3 of the 5ahsi 5editation Centre. n 1%%1* Sayada+gyi established the4anditarama 5editation Centre after lea)ing that position.

    Sayada+gyi be"ame +ell7kno+n in the #est in 1%& +hen he "ondu"ted his first retreat for+esterners in the (S$. Sayada+gyi "ontinues to lead and "ondu"t retreats in )arious parts of the+orld and to guide the many 4anditarama bran"h "enters in 5yanmar*

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    Chapter #

    The Four $oble Truths

    8ditorsG

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    realm* the material realm and the non7material realm. na3* stage by stage* to+ards path and fruitionkno+ledge /magga >na3 to dis"ern the four noble truths.

    $ yogi must understand that oneGs body is dukkha. This dukkha must be a""urately dis"erned+ith mindfulness. $ yogi must be"ome a+are of the +hole body and all mind obje"ts.

    $ll obje"ts that arise in the siJ sense doors the eye* ear* nose* tongue* body and mind* the "onta"tand the feelings arising through these sense doors* must be noted at the moment that they arise.MSeeingN takes pla"e be"ause there is a physi"al obje"t. f a physi"al obje"t is absent* seeing +illnot take pla"e. #ithout a healthy eye* MseeingN "annot take pla"e. n the pro"ess of MseeingN*there is the )isible obje"t and the eye sensiti)ity. 8ye sensiti)ity is the materiality that re"ei)esthe )isible obje"t. The )isible obje"t /rEpa3 is the striker elementI the eye is the re"eptor element.#hen the obje"t strikes the re"eptor /the eye3* Mseeing7"ons"iousnessN /the ignition element3takes pla"e.

    The Mseeing7"ons"iousnessN is mentality /nma3 and the "onta"t bet+een the )isible obje"tand the "ons"iousness is "onta"t /phassa3 +hi"h is also mentality. $ll three elements* the striker*re"eptor and the ignition in)ol)e dukkha sa""a. n the pro"ess of PseeingP* the materiality /rEpa3and mentality /nma3 are dukkha as are the mental aspe"ts of "ons"iousness* "onta"t and feeling.There is also a resultant feeling /pleasant* unpleasant or neutral3. n this feeling there is the truthof dukkha /dukkha sa""a3. So +hen MseeingN takes pla"e* one should just be mindful of the pro"essand note it as Mseeing* seeingN +ithout analyOing it.

    #hen +e see someone* +e first be"ome a+are of their fa"e. The fa"e is )ery important tore"ogniOe the person. So* at first* +e look at the o)erall fa"e. $t times the mind +ill fo"us on theforehead* the eyes or the "hin. f +e "ontinue to look on* +e "an obser)e ea"h of the features*indi)idually.

    Similarly* +hen mindfulness be"omes strong* the noting mind "omes to kno+ the )isible obje"t*the eye sensiti)ity* the Mseeing7"ons"iousnessN* "onta"t or the feeling "learly and separately. nthe pro"ess of PhearingP* a yogi "an dis"ern the sound /the striker element3 and the earsensiti)ity /the re"eptor3 and the resulting Mhearing7"ons"iousnessN* +hi"h takes pla"e* +hen asound impinges upon the ear7drum. $ pleasant sound +ill gi)e rise to a pleasant feeling. $disturbing sound may gi)e rise to an unpleasant feeling. $lternati)ely* there +ill be a neutralfeeling* depending on the state of mind re"ei)ing it. n MhearingN also* there is nma and rEpa.#hen MhearingN o""urs* a yogi should note it as Mhearing* hearingN and dis"ern the intera"tion ofmind and matter /the ear3 in the pro"ess.

    #hen the eJperien"e of MsmellingN is noted* the material aspe"ts /rEpa3 arising in nose sensiti)ity

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    and the smell must be obser)ed. #hen a fragran"e strikes the nose* there +ill be Msmelling;"ons"iousnessN* "onta"t and feeling* being the mental aspe"ts of the pro"ess. MSmelling7"ons"iousnessN* "onta"t and feeling are nma aspe"ts and the nose and the smell are rEpa. #henyou eJperien"e a smell* you should note it as Msmelling* smellingN.

    The same noting should be done +ith the pro"ess of tasting. #hen the food "omes into "onta"t

    +ith the tongue* there is Mtasting7"ons"iousnessN* tasting "onta"t and feelings /the mentalaspe"ts3. #hen you eat* you must also note the "he+ing* biting and the s+allo+ing in)ol)ed inthe pro"ess.

    $t )arious times* the body +ill eJperien"e* hardness* softness* heat* lightness* tension* mo)ement/et"3. The earth element* the fire element* the +ater element and the air element are all tangible.#hen one eJperien"es hardness* it must be noted. #hen there is temperature* it must be notedas a heat or "oolness. These eJperien"es of the four elements are a)ailable in all bodily postures.$ diligent yogi +ill note ea"h pro"ess as Mseeing* seeingN* Mhearing* hearingN* Mtou"hing*tou"hingN and so forth to dis"ern mind and matter /nma and rEpa3 in)ol)ed in these pro"esses.:y noting the intera"tion of mind and matter that arises in the siJ sense doors* a yogi "omes to

    kno+ that all mental and physi"al pro"esses are dukkha.

    Three kinds of dukkha

    Dukkha sa""a +ill be ob)ious to a yogi +ho diligently be"omes a+are of all obje"ts arri)ing at thesiJ sense doors /the eye* ear* nose* body and so forth3. The "ons"iousness* "onta"t and feelings areaspe"ts of nma /mentality3.

    #hen an obje"t strikes at the siJ sense doors* there +ill be Mseeing "ons"iousnessN* Mhearing

    "ons"iousnessN and so on. #hen the obje"t and the "ons"iousness "ome into "onta"t at the siJsense doors* "onta"t /phassa3 arises* +hi"h in turn gi)es rise to a pleasant* unpleasant or a neutralfeeling* depending on the obje"t and the Kuality of the mind re"ei)ing it.

    n any pro"ess of hearing* smelling or tou"hing* there is mentality and materiality /nma andrEpa3 a )isual obje"t* the sense7base* seeing7"ons"iousness and smelling7"ons"iousness. #henhearing o""urs* a yogi must note it as Mhearing* hearingN and not analyOe it. The same goes +ithbodily mo)ements su"h as bending* stret"hing* mo)ing* pla"ing /et"3. The noting must be ingeneral terms* su"h as Mseeing* seeingN and Nhearing* hearingN and so on.

    n the beginning of the pra"ti"e* a yogiGs effort /)iriya3* mindfulness /sati3 and "on"entration

    /samdhi3 are not )ery strong* so it is diffi"ult to dis"ern the truth of dukkha /dukkha sa""a3* andto abandon the origin of the truth of dukkha.

    To obser)e dukkha sa""a in pra"ti"e* the obje"t should be noted +ith "orre"t aim and effort sothat there is sustained mindfulness on the obje"t.

    #hen the mind falls "alm and "olle"ted on the obje"t* dukkha sa""a "an be dis"erned in pra"ti"eand insight kno+ledge /)ipassan >na3 "an be de)eloped stage by stage to realiOe nibbna.Dukkha sa""a is of "ourse ob)ious +hen you step on a thorn or trip o)er a stone +hile +alkingand eJperien"e bodily pain. The truth of the origin of dukkha /samudaya sa""a3 is ob)ious +henyou "ra)e to eat a sna"k or "ra)e for a meal. n similar instan"es* the truth of the origin of dukkha

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    is ob)ious.

    The :uddha has "ategoriOed dukkha into t+el)e forms. There are three "ategories of dukkhaMdukkha dukkhaNI Msankhra dukkhaNI and M)iparinma dukkhaN.The first in"ludes physi"al dukkha /kyika dukkha3* +hi"h manifests as hardness* heat* "oolness*stiffness* tension /the "hara"teristi"s of the four elements3. Hyika dukkha "an be eJtreme in

    nature and "ause great bodily dukkha. 8spe"ially* +ith "ertain kinds of illnesses* the bodilydukkha "an be )ery intense.

    The se"ond in)ol)es the dukkha of ha)ing to do things /sankhra dukkha3. To eJperien"e humanpleasure or de)a pleasure* +e ha)e to do +holesome a"tions su"h as dna* pra"ti"e morality andde)elop our mind and kno+ledge. For eJample* sankhra dukkha is ob)ious in our daily life +hen+e go to a party. #e ha)e to look for the appropriate "lothes* put on "osmeti"s and ornaments.This "an be troublesome and "an "ause dukkha. There is arising* de"aying and passing a+ay insankhra dukkha. #hen +e see the signs of dissolution* espe"ially +hen +e get near to death* +efeel great sorro+ and grief. ,a)ing to depart this +orld is )ery sorro+ful.

    So the benefits gained from sankhra dukkha may be good in the short term* but due to )arious"ir"umstan"es* +e feel sorro+ and grief +hen +e are for"ed to part +ith them. The more goodthings +e part +ith* the more sorro+ and grief there +ill be and this "auses us great dukkha.The third type of dukkha is the dukkha "aused by re)ersal or loss /)iparinma dukkha3. #henpleasant things "hange or pass a+ay due to their "ir"umstan"es or nature* there is dukkha. $ll+orldly beings eJperien"e )iparinma dukkha. t is like the bolts fiJed to pull a trailer. 8a"h timethe trailer mo)es for+ard* the bolts eJperien"e a jerk or the pull "auses stress on them. n asimilar +ay* +e "ontinually meet +ith the stress of )iparinma dukkha in our daily li)es due to allthe "hanges eJperien"ed +ithin and around us.

    dentifying +ith dukkha as good and pleasant is "alled mi"" patipatti a)ijj ; ignoran"e anddelusion. Some +ill take the origin of dukkha as good and pleasant and may +ork )ery hard togain +hat they +ant and to ha)e as many things as possible* thinking that it brings happiness.

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    /mentality3 "omponents. The rising of the abdomen must be noted from the beginning to the end.This noting must be done +ith eJa"t aim and "onsistent effort to note the rising of the abdomento its peak and then the falling to its end. 8)ery time the abdomen rises* you note it +ith eJa"taim so that the noting mind operates "on"urrently +ith the rising. #hen noting falling* you mustmindfully follo+ it to the end. :y "ontinuously noting and obser)ing the rising and falling of theabdomen* you de)elop mindfulness and "on"entration.

    $t the beginning* you +ill not dis"ern the truth of dukkha straight a+ay. #hen noting the risingand falling of the abdomen* the noting mind +ill at first fo"us on the form or shape of theabdomen. $t times* it +ill be on the manner and the nature of the rising and falling. #henmomentary "on"entration /kanika samdhi3 is strengthened* the "hara"teristi"s of the obje"t /i.e.*stiffness* tension and mo)ement3 "an be noted. #hen you note the rising and the falling of theabdomen in this +ay* defilements like laOiness be"ome ina"ti)e. Lour effort /)iriya3 pre)ents thearising of defilements.

    #hen the noting mind is aimed and dire"ted to+ards the obje"t* there +ill no longer be any+rongful thoughts of ill +ill* en)y* jealousy* or +anting to torment others. 5indfulness +ill

    prote"t the mind from these defilements.

    The noting mind be"omes "alm and "olle"ted due to its noting of the obje"t and therefore +ill notgi)e rise to restlessness or +orry. #hen defilements are absent* the mind be"omes pure and"lean. t is in this state of mind that dukkha sa""a be"omes ob)ious to the yogi. This is theimmediate benefit of the pra"ti"e.

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    Chapter %

    Sloth and Torpor & 'ur $earest (nem

    n the beginning* it is not al+ays possible to note the obje"t as soon as it arises. During sittingmeditation* +e first fo"us on the rising and the falling of the abdomen. #e note the rising pro"essand then the falling pro"ess. Through this noting* +e "an dis"ern the truth of dukkha /dukkhasa""a3.

    n the satipatthna meditation pra"ti"e* +e de)elop the mental strength of faith and "onfiden"e/saddh3I the po+er of "ourageous effort /)iriya3I sustained mindfulness on the obje"t /sati3I theone7pointedness of a "alm and "olle"ted mind /samdhi3I dis"erning +isdom that arises in themind /pa>>3I and the moral shame from +rong doing or the po+er of moral shame /hiri otappa3.To de)elop these mental po+ers* +e must fo"us our attention on the abdomen and note its risingand falling. n order to ha)e sustained mindfulness on the rising and falling obje"t* +e must eJert

    ardent effort /tpa )iriya3. #e must be a"ti)e and alert to note the obje"t "learly and be ready tonote the obje"t as soon as it arises.

    :y applying ardent effort* the noting mind +ill be able to follo+ all the other obje"ts that "aptureour attention i.e.* the lifting* mo)ing and pla"ing +hen +alkingI or the rising and falling pro"essof the abdomen. ,o+e)er* if one is o)er eager to note the obje"t* then the effort be"omeseJ"essi)e and the noting mind +ill o)ershoot the target of meditation and at times slip a+ayfrom the obje"t.

    f one is laOy* effort sla"kens. Then* the noting mind falls short of the obje"t. So the effort must bebalan"ed. ne should aim and dire"t the noting mind to+ards the obje"t. f the effort is not right*one must make adjustments to maintain the energy at the "orre"t proportion or degree.

    To ha)e sustained mindfulness* the obje"t must be noted +ith sustained effort. #hen the mindbe"omes "alm* "olle"ted and fo"used on the obje"t* one "an then see the true nature of the obje"tand subseKuently* the truth of dukkha. n the beginning* you +ill not kno+ the true natureunderpinning the obje"t. :ut +ith "ontinued pra"ti"e* one purifies the mind and understands thetrue nature of phenomena.

    To de)elop sustained attention* the :uddha re"ommends atanditto ; a mind free fromsluggishness and laOiness.

    nstead of being sluggish or laOy* you must eJert ardent effort that is full of alertness* readinessand eJa"tness. QaOiness /t?na middha3 is a hindran"e that pollutes the mind. #hen laOiness ispresent in the mind* kno+ledge "annot arise and the kno+ledge that has already arisen "an be+eakened.

    ne +ho is laOy +ill not pra"ti"e meditation. f a laOy person "ommen"es meditation* the pra"ti"e+ill not be diligent. Su"h a person +ill not rea"h the destination of supramundane kno+ledge.

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    ne may e)en look for short"uts. n turn* those +ho understand the benefits and "herish thepra"ti"e look at a laOy person +ith disgust ; as kus?ta.

    $ laOy* indolent yogi has h?na )iriya ; insuffi"ient effort. The opposite is a diligent yogi eJertingardent effort. $n indolent person li)es in dukkha and may pursue sensual obje"ts and indulge inthem +ithout realiOing that su"h happiness is dangerous and ultimately fatal. 8ntangled in

    un+holesomeness* their life be"omes of inferior Kuality* due to their indulgen"e in kma )ittakka/sensual thoughts ; +anting to hear good sounds and pleasant things3* or )ypdha )ittakka/thoughts of +anting to destroy or torment others3. ne +ith anger /dosa3 falls short of moralrestraint /s?la3 and therefore is not able to de)elop the "on"entration /samdhi3* ne"essary torea"h a state of "alm and "olle"tedness in the mind* +hi"h gi)es rise to +isdom.

    #ithout moral restraint /s?la3* "on"entration /samdhi3 and +isdom /pa>>3* you lose thebenefits and +elfare that is possible in this life. Training in s?la* samdhi and pa>> ha)e thebenefits of remo)ing defilements. f you are la"king in this training* you donGt de)elop a humanemind and be"ome a person of inferior standing. 8)en if you ha)e the highest edu"ation andmaterial +ealth* it you la"k this essential training* you fail in )irtue and +ill la"k the "ourage that

    is ne"essary to remo)e un+holesome states of mind. Lou +ill also be la"king in happiness.

    $ diligent yogi must possess three le)els of energy /)iriya3 initial appli"ation /rambha dhtu3*sustained appli"ation /nikkhama dhtu3 and fulfilling appli"ation /paratthama dhtu3. n thebeginning* +hen a yogi doesnGt see the benefi"ial results of meditation* it is natural to be"omelaOy and for the mind to be"ome sla"k. #hen seated for some time* it is natural for bodily pains toarise and one might feel like relaJing or "hanging oneGs posture. :ut* one should not gi)e up+hen fa"ed +ith su"h a"hes and pains.

    #ith "ourageous effort* one must boost the energy and "ontinue to aim and note the pain thathas arisen in the body. The goal of attaining ultimate pea"e must be kept in mind and one must"ontinue to stri)e to+ards it.

    f oneGs mind has spiritual resistan"e* then one +ill be able to maintain a balan"ed mind understressful "onditions. Spiritual resistan"e is an important fa"tor for de)eloping a balan"ed mind.ne should "ontinue to stri)e in the pra"ti"e by eJerting the reKuisite effort stage by stage untiloneGs goal is rea"hed.

    For eJample* if you are intending to lift an obje"t* it is important that the effort to lift does notstagnate in the middle and that the obje"t "ontinues to be lifted* higher and higher. This is ho+effort /)iriya3 has to be stepped up. $ person meditating +ith ardent energy is free of +rongful

    un+holesome thoughts. :eing free from su"h thoughts* one be"omes lo)able and pea"eful. f themind is pure* "lean and gentle* one be"omes )irtuous and has "ontrol of their spee"h and a"tions.8a"h rising that o""urs in the abdomen must be noted. ne must be"ome a+are +hen the fallingof the abdomen takes pla"e. To ensure that the noting mind meets the obje"t dire"tly* one shouldeJert ardent effort. n this +ay* mindfulness is de)eloped and sustained on the obje"t.

    8ffort has the Kuality of blo"king defilements from arising. $ laOy personGs mind be"omes"onstri"ted due to ina"ti)ity. Therefore* one should "ontinuously aim oneGs noting mind to+ardsthe obje"t and "ome in dire"t "onta"t +ith it. The mind be"omes open +hen there is suffi"ientenergy. To ensure that laOiness does not arise* one should note the obje"t as soon as it arises sothat the mind is alert* a"ti)e and open.

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    n the pra"ti"e of meditation* laOiness is the strongest enemy that gi)es one the most troubleR$rdent energy is the only antidote. #hen ardent energy is eJerted* one is free from laOiness. :yapplying su"h energy to dri)e out laOiness* mental de)elopment in"reases. 5indfulness +ill leadto "on"entration. n"e the mind rea"hes a stage of +hat is kno+n as momentary "on"entration/kanika samdhi3* one +ill "ome to kno+ the true nature of all phenomena.

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    Chapter )

    Two kinds of *hna

    n our pra"ti"e* +e must gain )i"tory o)er defilements su"h as greed* anger and delusion /lobha*dosa and moha3 that ha)e troubled us throughout our eJisten"es. To do this* +e should "ulti)atethe mental strength that is ne"essary to dri)e them out. QaOiness gi)es us the most trouble.$rdent effort /tpa )iriya3 "an o)er"ome laOiness. This is the effort of "ontinuously dire"ting ournoting mind to+ards the obje"t.

    t is )ery important to pra"ti"e a""ording to your tea"herGs guidan"e. Lou must listen to theinstru"tions attenti)ely and pra"ti"e in a +ay that is effe"ti)e. :y pra"ti"ing diligentlya""ording to instru"tions* you +ill "ome to understand the dhamma. :y listening to theinstru"tions and putting them into pra"ti"e* you +ill be"ome endo+ed +ith the tea"hings of the:uddha. The goal of satipatthna pra"ti"e is to "ulti)ate the pra"ti"e +ithin oneself.

    To be endo+ed +ith an understanding of the dhamma* you should pra"ti"e morality*"on"entration and +isdom /s?la* samdhi and pa>>3. This is "alled the sikkh training. Thengross* medium7le)el and deep7rooted defilements "an be uprooted and you +ill be"ome alo)eable and pea"eful person* endo+ed +ith the :uddhaGs tea"hings.

    Qistening to the :uddhaGs tea"hings must be done attenti)ely and +ith respe"t. 8)ery arisingobje"t must be "ontinuously noted +ith sustained mindfulness. Lou should not take it easy in thepra"ti"e or pra"ti"e in a haphaOard manner. 4ra"ti"e diligently* respe"tfully and "ontinuously.Logis should not rest during retreats. The only time for a rest is during sleep at night. f you takea break during the pra"ti"e* your defilements +ill be"ome a"ti)e on"e again. The pra"ti"e ofsatipatthna is )ery stri"t and +hen taken up should be )alued as a pre"ious training. So )alue itand pra"ti"e +ith pre"ision* a""ording to the guidan"e gi)en by the :uddha.

    n the Satipatthna sutta* effort* mindfulness and +isdom /)iriya* sati and pa>>3 are mentioned.The truth* /sa""a3 is eJplained +ith referen"e to right "on"entration /samm samdhi3. There isalso referen"e to absorption /jhna3 +hi"h in)ol)es the "lose obser)ation on a single obje"t ofmeditation. #hen noting the rising and falling of the abdomen* you must note it +ith sustainedmindfulness keeping the mind "on"entrated in order to dis"ern its true nature.

    $t times a yogi is o)er eager and the resulting effort "ould be"ome eJ"essi)e. #hen effort is

    eJ"essi)e* the noting mind o)ershoots the target and the mind slips a+ay from the obje"t. Thenoting mind must "ome fa"e to fa"e +ith the obje"t and the mind must meet the obje"t dire"tly.8ffort should be applied so that the noting mind dire"tly meets the obje"t. t is like playing agame of marbles. #hen you play a game of marbles* you aim so that the marble hits the target.$iming at the marble alone +ill not get it to the target. Lou must eJert effort and aim the marbleto+ards the target so that +hen the marble mo)es* it hits the target.

    Similarly* if you are eating a meal* to pi"k up a pie"e of fruit* you need to aim the fork to+ards thefruit and eJert effort so that the fork rea"hes it. $iming the fork to+ards the fruit alone +ill nottake it to the fruit. 8ffort alone* +ithout aim +ill not take you to the fruit* either. n order to pi"kup the fruit* you ha)e to aim the fork to+ards the fruit* eJert effort to rea"h it and then pi"k it

    up.

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    #hether your pra"ti"e is as a "on"entration /samatha3 yogi or an insight /)ipassan3 yogi* youmust obser)e the obje"t of meditation "losely and fully and not partially. #hen the mind "loselyand "ompletely obser)es an obje"t* it is in a state of absorption /jhna3. There are t+o kinds ofjhna arammanupa ni jhna /obser)ing a single obje"t of meditation3 and lakkhnupa ni jhna/obser)ing the "hara"teristi"s of nma and rEpa3. #hen you pra"ti"e arammanupa ni jhna* your

    attention is fo"used "losely and "ompletely on a single obje"t. n a state of lakkhanupa ni jhna*you obser)e mind and matter in order to note the uniKue and "ommon "hara"teristi"s. To notethe "hara"teristi"s* ea"h time the abdomen rises or falls /or you see* hear* smell* tou"h and so on3*you must note it +ith effort. nly then "an you dis"ern the uniKue "hara"teristi"s of mind andmatter /nma and rEpa3. #hen effort* mindfulness and "on"entration are strong* you +ill beable to dis"ern that these obje"ts arise and pass a+ay a""ording to their natural "y"les and as aresult* "ause dukkha. These are the "ommon "hara"teristi"s of nma and rEpa that you mustobser)e fully and "ompletely as soon as the obje"t arises.

    f the t+o types of jhna* the first* arammanupa ni jhna in)ol)es "losely obser)ing a singleobje"t of meditation to keep the mind "alm and "on"entrated. This is related to the samatha

    pra"ti"e and is "alled samatha jhna. Qakkhanupa ni jhna in)ol)es a yogi obser)ing the uniKue"hara"teristi"s /sab)a lakkhan3 and "ommon "hara"teristi"s /smanna lakkhan3. This isrelated to )ipassan pra"ti"e and is "alled )ipassan jhna. n the pra"ti"e of samatha jhna* theattention is fo"used on a single obje"t. This is "on"eptual. The mind is "on"entrated on one obje"t"ontinuously to de)elop "on"entration. To de)elop )ipassan jhna* the nma and rEpa arising inthe siJ sense doors must be obser)ed +ith "ontinuous mindfulness.

    #hen mindfulness and "on"entration /sati and samdhi3 are de)eloped* one +ill dis"ern theultimate truth.

    :y pra"ti"ing )ipassan* one +ill first dis"ern the "hara"teristi"s of nma and rEpa and then their"ause and effe"t relationship. This* ho+e)er* is only the beginning stage of )ipassan jhna. $sone "ontinues to pra"ti"e* one sees the uniKue "hara"teristi"s /sab)a lakkhan3* and the natural"hara"teristi"s of all obje"ts arising and passing a+ay in their o+n a""ord and dis"erns thatdukkha is inherent in all obje"ts. Through the eJperien"e of this obser)ation* one then dis"ernsthe "ommon "hara"teristi"s /smanna lakkhan3 +hi"h are "ommon to all nma and rEpa.

    The differen"e bet+een the t+o types of jhna is that samatha jhna fo"uses and "on"entrates themind to+ards a "on"ept* a single obje"t* on"e the mind be"omes "alm and "olle"ted. Through)ipassan jhna* one notes mentality and physi"al phenomena /nma and rEpa3 arising in thepresent moment. :y noting this* one e)entually realiOes that they are subje"t to "ause and effe"t

    and dukkha. -ipassan jhna is ne"essary to understand the triple aspe"ts of impermanen"e/ani""a3* dukkha /dukkha3 and non7self /anatta3.

    Samatha jhna is pra"ti"ed in order to de)elop "on"entration only. -ipassan jhna ho+e)er* ispra"ti"ed to de)elop kno+ledge and +isdom. #hen pra"ti"ing )ipassan jhna* the noting mindaims and dire"ts itself to+ards and rubs dire"tly onto the obje"t. $t that point a yogi "aneJperien"e rapture and joy /p?ti3 and one7pointedness /ekaggath3. #hen the noting mind rubsagainst the obje"t* the noting is effe"ti)e and joy and happiness is eJperien"ed due to the one7pointedness of the mind. #hen the mind rubs against the obje"t* "ompletely and "losely*un"ertainty and skepti"al doubt /)i"iki""3 are remo)ed.

    #hen joy is eJperien"ed in the pra"ti"e in this +ay* you remo)e ill +ill /)ypda3* +hi"h "orrodes

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    the mind. 4?ti +ill keep the mind fresh. #ith one7pointedness of mind* you remo)e anyrestlessness or remorse /uda""a kukku""a3 that may ha)e arisen pre)iously in the mind. Lou +illalso temporarily remo)e sensual desire /kma "handa3. The fi)e hindran"es are thus remo)ed+ith the eJperien"es of jhna /absorption3. #hen the hindran"es that +eaken kno+ledge areremo)ed* a yogi "an eJperien"e joy* happiness and one7pointedness of mind.

    This is the result a"hie)ed by a diligent yogi. $ laOy yogi +ill not eJperien"e su"h states of mind.#hen momentary "on"entration /kanika samdhi3 de)elops* the noting mind dire"tly meets theobje"t and right "ontemplation /samm sankhappa3 and "lear "omprehension /sampaja>>a3 +illset in.

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    Chapter +

    Clear comprehension ,sampa-a..a/

    #hen an obje"t is noted at the moment it arises* the noting mind rubs and strokes against it.Then the mind be"omes temporarily free from the hindran"es /n?)arana3.

    The mental fa"tors in)ol)ed are )itakka /aiming and dire"ting the mind to the obje"t3* and )i"ra/the mind rubbing and stroking against the obje"t3. -itakka and )i"ra are jhni" fa"tors. #henthey are present* hindran"es are kept at bay. #hen the mind is free from the hindran"es* a joyborn of se"lusion /)i)ekajan p?ti sukkhan3 "an be eJperien"ed. #hen you undertake solitarymeditation pra"ti"e* you first eJperien"e a se"lusion a+ay from people and se"ondly* a se"lusiona+ay from the hindran"es. #hen one is se"luded from friends and "ompany* oneGs mind is freefrom the imposition of so"ial intera"tion. 8)en +hen you are in a group sitting* if you refrainfrom speaking to fello+ yogis* you eJperien"e se"lusion from "ompanionship. Let* at the same

    time* if your mind is preo""upied +ith thoughts and you ha)e the "ompanionship of thehindran"es* then you +ill not eJperien"e a state of )i)ekajan p?ti sukkhan.

    For the mind to be free from the hindran"es* the noting mind must be aimed to+ards the obje"tso that it "omes fa"e to fa"e +ith the obje"t. #hene)er the noting mind is dire"tly aligned +ithand rubs against the obje"t* you are free from defilements. The mind is free from sensual desire/kma "handa3* greed /lobha3 and so on and there is no a)ersion* hatred or ill7+ill arising in themind. #hen the noting mind rubs against and falls "alm and "olle"ted on the obje"t* sloth andtorpor "an be o)er"ome. There is no restlessness or remorse +hen the noting is effe"ti)e.

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    #hen your attention is fiJed on the obje"t /i.e.* the rising and falling of the abdomen3* you nolonger see the form or the shape of the abdomen or the manner of its rising or falling. The mind isfo"used on the stiffness* the tension and the mo)ement. These attributes are the true nature ofmateriality /rEpa3* and you dis"ern the truth of dukkha through this pro"ess. This is "lear"omprehension /sampaja>>a3.

    n the Satipatthna sutta* kno+ledge is mentioned as sampaja>>a. This is not theoreti"al ordedu"ti)e kno+ledge. t is dire"t eJperiential kno+ledge. t is impartial and it is to kno+"orre"tly and fully by oneself. t is a "lear kno+ing. a>>a means to kno+ distin"tly. #hen therising and falling o""urs* the yogi separately kno+s the pro"ess in)ol)ed through bodily a"tionand the noting mind that obser)es the pro"ess. $ yogi "learly dis"erns body /rEpa3 and mind/nma3. Similarly* +hen the falling o""urs* a yogi kno+s the differen"e bet+een the obje"t andthe mind noting it. There is no longer any "onfusion. Clearly* the obje"t and the mind that notesthe pro"ess are dis"erned.

    Dire"t eJperiential kno+ledge is outstanding and spe"ial. Sampaja>>a is to kno+ fully* "orre"tly

    and distin"tly by oneself. This is not ordinary kno+ledge as it kno+s "learly* unmistakably and"ompletely.

    Lou must obser)e the body as body and kno+ rEpa as rEpa. :e mindful of your posture* +hetheryou are +alking* sitting or lying do+n. :e"ome a+are of the rising and falling of the abdomen.

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    mo)ing* and pla"ing of the foot.

    #hen the pra"ti"e is des"ribed to your tea"her in this +ay* you "an dis"ern +hether your noting+as effe"ti)e. f your noting +as thorough and effe"ti)e* then you must report on +hat you "ameto kno+. #ere you a+are of the shape* the mode or the manner of mo)ementI or the natural"hara"teristi"s of the obje"t in terms of stiffness or tension These obser)ations must be reported

    "learly. #hen the mind +anders* +ere you a+are of its +andering nature and note it as a+andering mind #hen pains and any it"hing o""urred* did you note +hether they in"reased orde"reased in their intensity or did they fade a+ay and disappear n this +ay* your pra"ti"e mustbe reported to your tea"her.

    f a yogi reports systemati"ally* it is easy for the tea"her to guide and gi)e the appropriateinstru"tions. The satipatthna pra"ti"e is like undertaking self resear"h* +here one "omes tokno+ more about oneself. #hen undertaking resear"h* you must report the findings pre"iselyand a""urately.

    Lou donGt report on +hat you thought* but you report on your findings. Similarly* you must

    report +hat you "ame to kno+ by noting the obje"t. Some yogis imagine and report theirimagination* +hi"h leads to "onfused reporting. $s a result* their tea"her +ill not be able to gi)ethem the appropriate guidan"e or instru"tions.

    So* at inter)ie+s* yogis must report the obje"t that +as noted* ho+ it +as noted* and +hat they"ame to kno+ as a result of that noting. The reporting must be sin"ere and honest and theeJperien"es must be "on)eyed a""urately so that the appropriate guidan"e "an be re"ei)ed tode)elop the pra"ti"e.

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    Chapter 0

    Two at a blow

    f an obje"t is noted +ith aim and effort* there is sustained mindfulness. #hate)er obje"t thatarises at the siJ sense doors in)ol)es the truth of dukkha /dukkha sa""a3. n Satipatthnameditation* a yogi is mindful of the obje"t that arises at the present moment. #hen the obje"t isnoted +ith aim and effort* the noting mind rests on the obje"t and momentary "on"entration/kanika samdhi3 de)elops* the truth of dukkha "an be dis"erned. :y kno+ing and dis"erning inthis +ay* a yogi remo)es ignoran"e /a)ijja3. gnoran"e is to not kno+* as +ell as to kno+in"orre"tly or +rongly. #hen the truth of dukkha /dukkha sa""a3 is realiOed* ignoran"e /a)ijja3 isremo)ed. t is like a light that dispels darknessR

    #hen kno+ledge arises* you dis"ern the truth of dukkha /dukkha sa""a3 "learly and ignoran"e/a)ijj3 is dispelled. #hen you are mindful of the obje"t* you "an dis"ern its true nature* the

    stiffness* tension* mo)ement and so forth. f you donGt kno+ the truth underpinning eJisten"e*you +rongly hold things in high esteem and treat eJperien"es as good and pleasant* thus gi)ing"ause for "ra)ing /tanh3 and greed /lobha3 to arise.

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    #holesomeness is t+o7fold +holesome deeds that do not lead to further eJisten"e /)i)attakusala3 and +holesome deeds that gi)e rise to further eJisten"es /)atta kusala3.

    #hen the truth is dis"erned and ignoran"e* "ra)ing and "linging "ome to a halt* you +ill nolonger do un+holesome or ordinary +holesome deeds that lead to future eJisten"es. ne

    de)elops only +holesome deeds /)i)atta kusala3 but they +ill not gi)e rise to future eJisten"es.#hen ignoran"e* "ra)ing and "linging are remo)ed you also stop the rounds of eJisten"e /kamma)atta3. -olition no longer gi)es "ause to further eJisten"es. ,ere* +holesomeness haskno+ledge /pa>>3 as the pre)ailing fa"tor. #hen the rounds of eJisten"e are remo)ed* one of"ourse also remo)es the round of resultants* moment after momentR

    #hen the presently arising obje"t is noted and dis"erned "learly* you temporarily remo)e theround of defilements /kilesa )atta3* the rounds of eJisten"e /kamma )atta3 and the round ofresultants /)ipka )atta3 on a momentary basis. n ea"h noting* effort /)iriya3* mindfulness /sati3and "on"entration /samdhi3 are in)ol)ed. #hen the noting mind falls on the obje"t* the truenature of phenomena is dis"erned and the un+holesome states of mind are remo)ed. Then the

    truth and the origin of dukkha /dukkha sa""a and samudaya sa""a3 be"ome )ery ob)ious to theyogi. Thus* a yogi remo)es greed /lobha3.

    $t first* +hen the obje"t is noted* you may only dis"ern the form* shape* mode or the manner ofits mo)ement. #hen effort /)irya3* mindfulness /sati3 and "on"entration /samdhi3 are strong*you dis"ern the true nature of materiality su"h as stiffness* tension* mo)ement and so on. #henthese "hara"teristi"s are dis"erned* you see the truth of dukkha /dukka sa""a3 unfold and throughthis pro"ess* the origin of dukkha is also remo)ed. ,o+e)er* you must be"ome mindful of theobje"t to dis"ern its true nature. #hen you pra"ti"e diligently* you +ill kno+ this from your o+neJperien"e. #anting and "linging /tanh and updna3 are remo)ed and you stop the round ofdefilements. There +ill no longer be any agitation due to ignoran"e and +rong )ie+ /lobha andmi"" dhitti3.

    #hen the round of defilements "omes to a stop* there is a momentary "essation and momentarypea"e. $ momentary "essation is eJperien"ed +ith the remo)al of ignoran"e /a)ijj3* "ra)ing/tanh3 and "linging /updna3.

    #ith ea"h instan"e of noting* there is an aspe"t of effort* mindfulness and "on"entration /)iriya*sati and samdhi3. #hen effort is eJerted* the noting mind rea"hes the obje"t and there issustained mindfulness. Sustained mindfulness is right effort /samm )yma3 and +hen the mindis aimed at the obje"t* there is right appli"ation /samm sankhappa3. #hen the true nature of

    matter or physi"al phenomena /rEpa3 is dis"erned* there is right )ie+ /samm dhitti3. #hen thenoting mind is aimed and dire"ted to the obje"t* there is right appli"ation /samm sankhappa3and you "an dis"ern tension* mo)ement /et"3* +hilst your mindfulness "ontinues to prote"t youby keeping the defilements at bay. #hen kno+ledge is de)eloped* you +eaken your defilements.Then* +hen the truth is dis"erned* ignoran"e is remo)ed and thus* "ra)ing does not arise.Dis"erning* mind and physi"al phenomena /nma and rEpa3 distin"tly* you +ill no longer belie)ein a GpersonG or a GbeingG. Lou +ill not belie)e in a soul or permanent being residing in you /attt3.

    #hene)er you refle"t* you note that there is no single being* person or entity* present. n thepra"ti"e* you also fulfill morality /s?la3 and in ea"h noting you de)elop effort* mindfulness and"on"entration /)iriya* sati and samdhi3. There is also right appli"ation /samm sankhappa3

    +hen the mind is aimed at the obje"t and there is dis"erning of the true nature /samm dhitti.3

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    This* together +ith the fa"tors of morality* right spee"h* right a"tion and right li)elihood /s?la*samm )"a* samm kammanta and samm j?)a3 enables a yogi to de)elop all of the eight fa"torsof the path.

    So +ith the four noble truths* you remo)e the truth and origin of dukkha /dukkha sa""a andsamudhaya sa""a3 to realiOe the truth of "essation of dukkha /nirodha sa""a3 and de)elop the

    path leading to "essation /magga sa""a3. #hen you are mindful of the obje"t* you dis"ern itsnature the stiffness* tension and so on* and you see the truth of dukkha in physi"al phenomena/rEpa3. #hen the truth of dukkha is dis"erned* the other three noble truths are also automati"allyre)ealed. $ yogi that pra"ti"es diligently and meti"ulously "an dis"ern the four noble truths+ithin a span of one or t+o days.

    There are three types of defilements to be remo)ed. Lou apply three fa"tors morality /s?la3*"on"entration /samdhi3 and +isdom /pa>>3 in turn to remo)e the three types of defilements.The first are transgressi)e forms of defilements that manifest in bodily and )erbal a"tion. These"ond in"ludes obsessi)e defilements that manifest in the mind /pari)utthna kilesa3 and third*latent forms of defilements /anusaya kilesa3.

    ne must o)er"ome transgressi)e defilements through morality /s?la3. The se"ond type* mentalobsessi)e defilements /pari)utthna kilesa3 are remo)ed through "on"entration /samdhi3 andlatent forms of defilements /anusaya kilesa3 are o)er"ome through insight kno+ledge and thede)elopment of path kno+ledge /)ipassan pa>> and magga pa>>3.

    #hen insight kno+ledge is de)eloped* defilements "an be "learly dis"erned. So* as the pra"ti"ematures* the three types of the kilesas are remo)ed by these three groups and +hen the truth ofdukkha /dukkha sa""a3 is dis"erned* you remo)e the origin of dukkha /samudhaya sa""a3 andrealise the truth of the "essation of dukkha /nirodha sa""a3 and de)elop magga sa""a* pathleading to the "essation of dukkha.

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    Chapter 1

    *2"a atta 3 Parama atta

    8a"h time you note an obje"t* the three trainings /sikha3 morality /s?la3* "on"entration /samdhi3and +isdom /pa>>3 are in)ol)ed. Through the noting pro"ess* you o)er"ome gross /and medium3forms of defilements and remo)e ignoran"e /a)ijja3. The round of deeds /kamma )atta3 rooted indefilements "ome to a stop* +hi"h in turn "auses the round of resultants /)ipka )atta3 to also"ome to a halt. There are no longer good or bad deeds gi)ing rise to further eJisten"e.

    Due to ignoran"e* one "ontinues to "ra)e for sensual obje"ts* +ishing to see beautiful things* hearpleasant sounds* taste good fla)ors and tou"h ni"e obje"ts. #hen one gets +hat one +ants* one"lings to them* perpetuating the +rong )ie+ of a self* an MN. ne holds as truth the false idea thate)en if the body perishes* a soul +ill remain* thus an in"orre"t )ie+ of li)ing eternally is formed.n the other hand* one might hold the )ie+ that mentality /nma3 and materiality /rEpa3 arise

    due to "ir"umstan"es and that +hen life "omes to an end there is no longer anything left. This isthe in"orre"t )ie+ of annihilation.

    Due to a la"k of mindfulness* the mind does not fall "alm and "olle"ted on the obje"t or dis"ern it"orre"tly. So* "ra)ing to+ards the obje"t "ontinues and as a result the round of defilements/kilesa )atta3 "ontinues to rotate* perpetuating the belief in an indi)idual or permanent soul /j?)aatta3. n order to prote"t /and to further3 this /false3 per"eption of a soul* one performs )ariousdeeds by body* spee"h and mind.

    #hen oneGs attention is rooted in a +holesome state of mind* one performs +holesome deeds bybody* spee"h and mind. These +holesome intentions lead to further eJisten"es* gi)ing rise to theround of intentions=deeds /kamma )atta3. Due to un+holesome states of mind* one performs baddeeds. f there is the round of defilements /kilesa )atta3* there is the round of intentions=deeds/kamma )atta3 leading to the round of resultants /)ipka )atta3. ,a)ing ignoran"e /a)ijja3 and"ra)ing /tanh3* one "lings to the +rong )ie+ of a soul or an enduring identity /atta3. So* therounds of eJisten"e "ontinue to rotate* from one deed to anotherI from one life to another.

    :y pra"ti"ing satipatthna meditation* a yogi de)elops kno+ledge into mind /nma3 and physi"alphenomena /rEpa3 and gains an insight into the triple aspe"ts that underpin all phenomenaimpermanen"e* dukkha and non7self.

    #hen a yogi de)elops )ipassan kno+ledge* the three rounds of defilements* deeds* andresultants* /kilesa )atta* kamma )atta and )ipka )atta3 momentarily "ome to a stop.enerally* ignoran"e* "ra)ing and "linging /a)ijja* tanh and updna3 spring up due to obje"tsarising at the siJ sense doors. #hen there are good and pleasant obje"ts* there is "ra)ing /tanh3and one "ra)es for beautiful sights* pleasant sounds and good fragran"es. ne "lings /upndna3to them as real happiness and holds sensual /and +orldly3 happiness in high esteem* "ontinually"ra)ing for e)en better things. #hen one belie)es that a soul /atta3 eJists in oneself and in others*one holds on to sensual obje"ts due to ignoran"e and "ra)ing. ne belie)es in the +rong )ie+ thatthere is an MN +ho enjoys MseeingN* MtastingN and so on.

    #here does this belief in a soul /atta3 arise There are t+o kinds of atta li)ing soul and supreme

    soul /j?)a atta and parama atta3. t is belie)ed that a supreme soul /parama atta3* "reates and

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    go)erns the +hole +orld and "ontrols all animate and inanimate things. This )ie+ holds thebelief of a "reator* a supreme soul /or god3 has "reated all beings as mortal souls and kno+se)erything about all that eJists. t is belie)ed that this supreme soul is beyond happiness anddukkha.

    #hen one holds the +rong )ie+ of a soul /j?)a atta3* it is belie)ed that an indi)idual soul eJists in

    e)ery being. #hether it is a small inse"t or an elephant* it is belie)ed that an indi)idual soul +ithits o+n po+er to undertake all bodily a"tions eJists. :efore the :uddha "ame into this +orld*many belie)ed in li)ing soul and supreme soul. The :uddha taught that all beings in)ol)ementality /nma3 and materiality /rEpa3* arising and passing a+ay as "ause and effe"t. $""ordingto the :uddha* there is nothing more than mentality and physi"ality /nma and rEpa3* there is noli)ing soul or a supreme soulI all material things are the results of "ause and effe"t. There is nosoul in nma and rEpa and they themsel)es are not based on a soul /atta3R

    5ateriality is the result of oneGs good and bad deeds /kamma3* "ons"iousness /"itta3* temperature/urtu3 and nutrients /hra3. These are the four "auses of materiality. Some belie)e that beingsare "reated by the 5ah :rahma and that a permanent soul eJists and "ontinues from one life to

    the neJt* from one body to another. 8)en if the body perishes* it is belie)ed that this soultrans"ends to the neJt form of eJisten"e. Some e)en hold the mis"on"ei)ed )ie+ that a soul /j?)aatta3 is the result of the four elements of +ater* fire* earth and air.

    $ :uddhist +ho does not pra"ti"e meditation +ill also belie)e in the eJisten"e of a soul and asupreme being. The satipatthna pra"ti"e and insight into mind and physi"al phenomena /nmaand rEpa3 is the only +ay to o)er"ome this +rong )ie+.

    Due to ignoran"e* greed and "linging* the round of defilements /kilesa )atta3 rotate* gi)ing "auseto the rounds of intention /kamma )atta3 and resultants /)ipka )atta3. The rotating of the threerounds /)atta3 is analogous to a tree.

    The tree has sap /moisture3* generated by nutrients from soil* +ater* sun and the air. The sapgenerates the tree to bear fruit. The fruit "ontains seeds +ith a poten"y to generate more trees.The sap per)ades throughout the tree and be"ause of the sap* the tree bears fruit +ith seeds that"an so+ the neJt generation of trees. The sap per)ading throughout the tree is "ompared to theround of defilements /kilesa )atta3. Due to the sap* the tree bears fruit and the seeds "an generatemore trees. This poten"y is "ompared to the round of deeds /kamma )atta3. The ne+ generationof trees is "ompared to the round of resultants /)ipka )atta3. To stop the ne+ generation of treesfrom gro+ing you ha)e to adopt )arious methods. For eJample* +ith a Teak tree* you peel thebark of the tree* starting from the bottom. )er time* this peeling +ill kill the tree. This peeling is

    "ompared to the )ipassan meditation pra"ti"e.

    n the )ipassan pra"ti"e* you obser)e the presently arising obje"t and dis"ern the pro"ess ofmind /nma3 and matter /rEpa3 in)ol)ed and the "hara"teristi"s of impermanen"e* dukkha andnon7self in all phenomena. Dis"erning "orre"tly* you remo)e ignoran"e and there is no longer anydukkha or "ra)ing to+ards the obje"t. Clinging arises only if and +hen "ra)ing eJists. #hen"ra)ing is o)er"ome* "linging does not arise. Dis"erning +hat underlies all phenomena "orre"tly*one no longer "ra)es. :y "learly dis"erning mind and matter /nma and rEpa3* you realiOe thatthere is no longer the "on"ept of a soul +ithin you. #hen "ause and effe"t is understood"orre"tly* the +rong )ie+ of a supreme soul /parama atta3 is remo)ed. ood tastes and pleasantsounds gi)e rise to defilements due to ignoran"e and "ause "linging to arise. ust like the soil and

    +ater in the sap generates the tree* greed* ignoran"e and "linging gi)e rise to defilements.

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    Defilements are like the sap that per)ades the tree.

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    Chapter 4

    Cutting the rounds of defilements

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    time you note the presently arising obje"t +ith aim and effort* as you free yourself from the"ra)ing that propels the samsri" knotting pro"ess.

    #hen you free yourself from sensual happiness* you eJperien"e nekhamma sukha. f you pra"ti"ediligently* you +ill also eJperien"e a joy that is due to se"lusion from defilements /pa)i)ekhasukha3. Lou are free from the fires of lust and anger. The more you diligently pra"ti"e* the more

    you free yourself from these defilements. #hen kno+ledge matures* you attain "essation of thesenses. 8)en before rea"hing the stage +here )ipassan matures to realiOe the triple aspe"ts ofimpermanen"e* dukkha and non7self* you ha)e many moments of rea"hing unrelinKuishablehappiness.

    #hen you de)elop path kno+ledge /ariya magga3* +rong )ie+ and skepti"al doubt are remo)ed.Through morality* "on"entration and +isdom* gross* medium and refined forms of defilementsare remo)ed. t is +hen the defilements are at bay that one "an "learly dis"ern the truth ofdukkha and the truth of the origin of dukkha. #ithout guidan"e from a spiritual friend and atea"her /kalyna mitta3* it is diffi"ult to kno+ the "orre"t +ay of pra"ti"e.

    So* it is important that you learn the "orre"t method of pra"ti"e by asso"iating +ith a truekalyna mitta and pra"ti"e systemati"ally* meti"ulously and "ontinuously. Lou must asso"iate+ith a kalyna mitta +ho kno+s the theory and has pra"ti"ed to a satisfa"tory le)el. The :uddhahimself undertook satipatthna meditation and dis"erned the four noble truths so that beings"ould pra"ti"e and follo+ his +ay. The :uddha is a true kalyna mitta and one must ha)e"onfiden"e that by pra"ti"ing the dhamma* one "an gain the desired benefits in this life itself.

    Dhamma is uplifting. #ith dedi"ated pra"ti"e* you understand "ause and effe"t* and you de)elopthe "ompeten"e to be"ome pure* "lean* gentle* blameless and "ultured in body* spee"h and mindR

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    Chapter 5

    Virtue

    #hen the presently arising obje"t is noted +ith the ne"essary mental strength* the mind falls"alm and "olle"ted on the obje"t and nma and rEpa are dis"erned. n ea"h noting* the three sikhatrainings ; morality* "on"entration and +isdom /s?la* samdhi and pa>>3 are present. The sikhatraining is ne"essary to remo)e un+holesomeness* and to de)elop +holesome )irtues +ithinoneself. For the noting mind to rea"h the obje"t* the noting mind must be dire"ted to+ards theobje"t +ith aim and effort.

    #hen there is sustained mindfulness on the obje"t* there is little opportunity for defilements toarise* and hindran"es su"h as laOiness ha)e no "han"e to arise. $s long as effort is present* themind is sustained on the obje"t.

    5indfulness /sati3 guards and prote"ts the mind from defilements as obje"ts arise "ontinuously*one after another* and ea"h one is noted +ith sustained effort. #hen momentary "on"entration/kanika samdhi3 de)elops* the mind be"omes unified. t doesnGt s"atter and is not distra"ted.

    bsessi)e defilements are kept at bay and the mind is no longer agitated by them. This is theKuality of samdhi sikkha training ; suppressing obsessi)e defilements* so that the mind be"omespure* "lean and blameless. #hen effort* mindfulness and "on"entration are aligned* insightkno+ledge is dis"erned* stage by stage. #hen +isdom training /pa>> sikkha3 is undertaken andde)eloped* one "an uproot the latent forms of defilements that are hidden in our "ons"iousness.

    :y pra"ti"ing s?la sikkha* one keeps oneGs pre"epts* ensuring that body* spee"h and mind areendo+ed +ith +holesome Kualities. ne has "ontrol of oneself and does not a"t in a +ay thathurts others. ne does not transgress so"ial norms. #ith ea"h stage of sikkha training /morality*"on"entration or +isdom3 the three types of defilements /transgressi)e* obsessi)e and latentforms of defilements3 are suppressed and remo)ed. The sikkha training is the medi"ine that the:uddha has pres"ribed for yogis to uproot defilements in their meditati)e life.

    -irtue is gained through pra"ti"e. S?la* samdhi and pa>> are the )irtues that are "onne"ted+ith animate beings. They demonstrate the Kuality of ea"h animate being. t is like purified+ater* +hi"h has the Kuality of purity and "leanliness. Drinking it "an Kuen"h your thirst andyour health "an be impro)ed. n the other hand* "onsuming +ater that is polluted "ould be

    harmful to oneGs health. t is the Kuality of purity or impurity that gi)es rise to good and badout"omes.

    Similarly* it is based on oneGs purity or impurity that one gains either praise or blame. fsomething is pure and benefi"ial* people praise it. f something is impure and harmful* it isblame+orthy.

    ust like purified +ater* the sikkha training of s?la* samdhi and pa>> are benefi"ial for people.They ha)e the Kuality of purifying bodily* )erbal and mental beha)iour of those undertaking it.ust like purified +ater* the purity of those undertaking sikkha training is praise+orthy.#holesome a"tions /kusala3 are blameless and pure and "an bring benefits. #hen you are a

    +holesome person* you are blameless. S?la is )irtuous and makes one praise+orthy. :y

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    de)eloping +holesome deeds and be"oming blameless and pure* you automati"ally remo)e theopposite states +hi"h are un+holesome. -irtue arises together +ith benefits. The sikha trainingis essential* and e)en if "on"entration and +isdom training are not undertaken* all beings mustaim to pra"ti"e moral training at the )ery least.

    f you fail in de)eloping morality* your body* spee"h and mind +ill be degraded and you +ill

    "ontinue to hurt others* physi"ally and mentally. f eJtreme anger /dosa3 manifests* you maye)en kill others. f you pra"ti"e morality* you +ill be a true human. Lou +ill uplift yourself frominferior states of mind and +ill not a"t in a blame+orthy manner. 4ra"ti"ing s?la is free of "harge*unlike in the material realm* +here praise reKuires finan"ial eJpenditure. f you refrain from+rong doing* you automati"ally be"ome noble and eJalted.

    #e all seek after a good reputation for oursel)es ; people ha)e a good reputation for beingoutstanding in their edu"ation* for their +ealth or for being born to the elite or ha)ing high so"ialstatus. #orldlings tend to gi)e priority to reputation based on business* edu"ation and so"ietalstatus* but this type of reputation is ne)er measured against )irtues.

    Failing in your pre"epts* you eJperien"e the danger of self7"riti"ismI or being blamed by the +iseand the nobleI being punished by the la+ for transgressing so"ial la+ and orderI or that those youha)e hurt +ould take re)enge on you and the bad )olition in +rong doing +ill lead to a rebirth inlo+er eJisten"es. So an immoral person li)es in fear. #orldly edu"ation and prosperity in +ealth+ill not lead you to greater )irtue. t is the pra"ti"e of the three sikkha trainings that +ill free youfrom transgressi)e* obsessi)e and latent forms of defilements and help you to be"ome a person ofimpe""able "hara"ter* one that is pure* gentle and eJalted. #ith a strong sense of morality*+ell de)eloped "on"entration and maturity in +isdom* you +ill progress along the path +ith easeand be honored for your praise+orthy Kualities by those around you.

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    Chapter 6

    Meaning of 7ukkha

    t is the responsibility of all monks to learn the s"riptures and pra"ti"e a""ording to the :uddhaGstea"hings* dis"ern mind and matter /nma and rEpa3* "ause and effe"t and to understand thetriple aspe"ts of impermanen"e* dukkha and non7self underpinning all phenomena. These +ill bere)ealed* stage by stage as insight kno+ledge matures in the pra"ti"e. #hen kno+ledge matures*the true "essation ; nibbna is realised.

    n"e the pra"ti"e rea"hes a satisfa"tory le)el* monks ha)e the responsibility and the duty toshare the dhamma +ith others. 8)en during the time of the :uddha at the end of the )assa period/the rains retreat3* and after attaining a satisfa"tory le)el of maturity in their pra"ti"e* monkstra)eled from one pla"e to another* eJpounding the dhamma for the benefit and +elfare ofhumans and de)as. Their aim +as to tea"h the pra"ti"e of the three sikkha trainings of morality

    /s?la3* "on"entration /samdhi3 and +isdom /pa>>3 so that beings "ould purify their body* spee"hand mind. too ha)e been tra)eling sin"e 1%&* tea"hing the )irtues of the Triple em.

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    f the four noble truths* the first is the truth of dukkha /dukkha sa""a3 and the se"ond is thetruth of the origin of dukkha /samudaya sa""a3* +hi"h is "ra)ing /tanh3. :ut* "ra)ing itself"annot "ause dukkha and generate un+holesomeness. t has to be "ombined +ith other "auses fordukkha to arise. Cra)ing /tanh3 is "ut +hen the mind falls "alm and "olle"ted on the obje"t inpra"ti"e. f one fails to dis"ern "orre"tly* one +ill ha)e "linging /updna3* gi)ing rise to future

    eJisten"es. To ensure that resultants do not arise* one should be"ome mindful and dis"ern thepro"esses of PhearingP* PseeingP* PtastingP and so on.

    There are minor forms of "ra)ing /dubala tanh3 and intense forms of "ra)ing /bala)a tanh3.#hen "ra)ing is "ombined +ith ignoran"e* dukkha arises. Samudaya means the "ombined "ausesmeeting together to gi)e rise to dukkha. Due to ignoran"e* as soon as "ra)ing arises* there is"linging. PSamP means "auses "oming together and PudayaP means arising. The only +ay tominimiOe the "linging is to be"ome mindful and "ontinue +ith the satipatthna pra"ti"e.

    The satipatthna pra"ti"e brings many benefits it purifies the mindI o)er"omes sorro+ andlamentationI o)er"omes physi"al and mental dukkhaI remo)es kilesa that ha)e follo+ed one

    throughout the rounds of eJisten"e and allo+s one to realiOe nibbna* the true happiness. n yourpra"ti"e* you +ill de)elop faith and "onfiden"e in the Triple em and you +ill also de)elop strongsamdhi as the mind meets the obje"t dire"tly. f you fail to pra"ti"e* you add more "auses thatgenerate more results* leading to more and more dukkha.

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    Chapter #8

    Three ,or four/ tpes of Samdhi

    n the pra"ti"e* one en"ounters three or four types of samdhi /"on"entration3 neighborhood"on"entration /upa"ra samdhi3* absorption "on"entration /arpan samdhi3* momentary"on"entration /kanika samdhi3 and insight "on"entration /)ipassan samdhi3. Qike arpansamdhi* kanika samdhi* is also able to keep the mind "alm and "olle"ted on the obje"t. n thepra"ti"e of satipatthna meditation* both kanika samdhi and )ipassan samdhi are essential.

    The teJts say that )ipassan "annot de)elop +ithout momentary "on"entration. The term)ipassan* in"ludes t+o +ords )i meaning outstanding and passan meaning obser)an"e. ThisMoutstanding obser)ationN is "learly not an ordinary one. n ordinary obser)an"e* one does not"ome to kno+ that /mentality3 nma and /physi"ality3 rEpa are arising in the siJ sense doors andthat MseeingNI MtastingNI MhearingNI MsmellingN takes pla"e.

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    to sit. This is the "ause /nma3 that results in the a"tual sitting do+n. $s you sit do+n* you feelthe hea)iness* tension and stiffness of the body. The same pro"ess is in)ol)ed in the othermo)ements bending* stret"hing* lying do+n* lifting or mo)ing /et"3. 8)en in the opening and"losing of the eyes* there is an intention to shut the eye and to open it. The intention to blink/nma3 "auses the eye /rEpa3 to blink. f there is a "ause* its "orresponding effe"t must take pla"e.

    f there is no "ause* an effe"t does not arise. f there is no intention to sit* sitting do+n +ill nottake pla"e. #hen "ause and effe"t is dis"erned in ea"h bodily pro"ess* you realiOe that there is noperson that "ontrols bodily a"ti)ities and mo)ements. The rele)ant "ause gi)es rise to therele)ant effe"t. #hen this pro"ess is understood* you realiOe that there is no "reator of theuni)erse ; just "ause and effe"t.

    #hen the "ause is noted* you automati"ally be"ome a+are of the effe"t. #hen the noting mindfalls on the effe"t* you be"ome a+are of its "ause. This is +hen the mind eJperien"es )ipassansamdhi /the "on"entration asso"iated +ith )ipassan3. $ny rEpa that arises in "onne"tion +ithnma "an only "ontinue due to its "ause. t is like the operation of a "eiling fan. Lou need to pushthe button for the ele"tri"ity to flo+ through the +ires and to "ause the fan to rotate. #hen you

    see the fan rotating* you kno+ that there is ele"tri"ity flo+ing through the +ires. Seeing thiseffe"t /the fan rotating3 you "ome to kno+ that there is the "ause /ele"tri"ity flo+ing through+ires3.

    f there is a "ause* its "orresponding effe"t +ill take pla"e. The intention to mo)e "auses stiffness*tension and the mo)ement to take pla"e.

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    Chapter ##

    Vipassan Samdhi

    n the satipatthna meditation pra"ti"e* both momentary "on"entration /kanika samdhi3 andinsight "on"entration /-ipassan Samdhi3 are essential. $""ording to the teJt* insight/)ipassan3 +ill ne)er de)elop +ithout momentary "on"entration.

    -i7 means outstanding and passan means obser)an"e. So* )ipassan is outstanding obser)an"eor outstanding dis"erning. This is different to the kno+ledge of ordinary people. Those +ho donot pra"ti"e +ould not kno+ that mind and body /nma and rEpa3 are arising in the siJ sensedoors as MseeingN* MhearingN* MtastingN* Mtou"hingN and are "ause and effe"t. So* they donGtkno+ that nma and rEpa are relating as "ause and effe"t* that things arise and pass a+ay and areimpermanent and "ause dukkha. $s they are impermanent* there is no self /atta3 in them.

    rdinary kno+ledge dis"erns the hearing or seeing pro"esses as a man hearing or a +omanseeing* and it is belie)ed that this being* or self is the "reation of the 5aha :rahma /parama atta3.-ipassan /outstanding kno+ledge3 on the other hand dis"erns the impermanen"e* dukkha andnon7self that underlies all eJperien"eI and the nma and rEpa arising in the siJ sense doors as"ause and effe"t. This pro"ess "an be dis"erned +hen all obje"ts arising at the siJ sense doors arenoted +ith aim and effort* so that mindfulness is sustained on the obje"t. f one is not mindful*the mind +ill not fall "alm and "olle"ted on the obje"t* and +ill not de)elop momentary"on"entration /kanika samdhi3. Con"entration that arises +ith )ipassan is "alled -ipassanSamdhi. f you are negligent and fail to note the obje"t* it is "lear that you are not eJertingsuffi"ient effort in the pra"ti"e. Qa"king in effort /)iriya3* you be"ome laOy.

    n ea"h posture* +hether one is sitting do+n* standing or lying do+n* one must be"ome mindful.Dis"erning that a man or a +oman is sitting or lying do+n is ordinary kno+ledge. #hat should bedis"erned is the interrelationship bet+een nma and rEpa that arise as "ause and effe"t in alleJperien"e.

    4eople spend so mu"h of their time +ith ordinary kno+ledge and +rong per"eption. f youundertake the satipatthna pra"ti"e* you should note all presently arising obje"ts. There are fieldsof obje"ts to be noted in oneself. #ithin the field of obje"ts* there is the presently arising obje"tand this is +hat should be noted.

    #hene)er an obje"t arises* it should be noted +ith aim and effort* so that the mind falls "alm and"olle"ted on the obje"t. $ yogi must pra"ti"e +ith faith and "onfiden"e* in addition to a strongurge and desire to dis"ern the truth. 4ra"ti"e diligently by eJerting ardent effort so thatmindfulness is sustained on the obje"t. t is only diligent pra"ti"e and sustained mindfulness that+ill gi)e effe"t to momentary "on"entration.

    #hen momentary "on"entration de)elops* nma and rEpa are dis"erned. #hen the mind isdire"ted to nma* one "omes to dis"ern nma. #hen the mind falls on rEpa* mind dis"erns rEpa.n the pro"ess of sitting do+n* if you are mindful* you +ill first obser)e the form or shape of thepro"ess of sitting do+n. $t times* the attention +ill be on the manner of sitting do+n. #heneffort* mindfulness and "on"entration are strengthened and aligned* the "hara"teristi"s of

    materiality /rEpa3 su"h as tension* stiffness or hardness /et"3 "an be dis"erned. The eJperien"es of

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    stiffness or tension are not a person or a being* but the "hara"teristi"s of rEpa.

    #hen the mind falls on the intention to sit* one dis"erns nma. This is nma in"lined to+ards theobje"tI nma has the nature of "ogniOing the obje"t.

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    Chapter #%

    $ma causing $ma

    f you are mindful at the moment of arising* you "ome to kno+ mind and matter and dis"ern thatthey arise as "ause and effe"t. $n effe"t takes pla"e if there is a "ause. The rele)ant "ause gi)esrise to the rele)ant effe"t. So* sitting takes pla"e only if there is an intention to sit. f there is anintention to stand up* then you stand up. ,ere* "ons"iousness /nma3 is the "ause and materiality/rEpa3 is the effe"t. $t other instan"es* "ons"iousness /"ause3 gi)es rise to "ons"iousness /effe"t3Ior rEpa /"ause3 gi)es rise to a nma /effe"t3.

    t "an be "learly obser)ed ho+ a nma "ause gi)es rise to a nma effe"t* +hen there are manyobje"ts arising at the siJ sense doors +hen there are many things to be seen* to be heard* to besmelt* tasted* tou"hed and so on. For eJample* if you are at a party* you +ill see people dan"ing*hear loud musi" in the ba"kground* smell fine fragran"es and taste good fla)ours from fine food

    that is being ser)ed. To sit do+n* there are luJurious seats. There are many obje"ts arising at thesiJ sense doors and they +ill "ompete for the mindGs attention. The mind +ill gi)e priority to oneof the obje"ts that are arising in a gi)en moment. The mind re"ei)es the obje"t that is mostprominent and "apti)ates it the most* at any gi)en time. The priority is dependent on the mindGsattention on the obje"t.

    #hile tasting some fine food* suddenly* you see someone good looking and your attention shiftsand gi)es priority to their attra"ti)e features. Then Mseeing7"ons"iousnessN is a"ti)ated. #henMseeing7"ons"iousnessN is a"ti)ated* the mind doesnGt +ander to eJperien"e hearing* smelling ortasting at that moment.

    Cons"iousness takes a single obje"t that attra"ts the mind. f the attention goes to the loud musi"*then Mhearing7"ons"iousnessN is a"ti)ated. f you suddenly mun"h on a spi"y food item* yourattention +ould shift to the fla)or +hi"h a"ti)ates Mtasting7"ons"iousnessN.

    :ased on the obje"t that is most prominent in your a+areness* the attention +ill shift to it. f youare sitting for a long time* you +ill eJperien"e dis"omfort and the mind +ill fo"us on the painfulsensations. f thinking predominates* there is Mkno+ing7"ons"iousnessN. Then* your attention isno longer fiJed on other )isible obje"ts or the loud musi". n "ountries that are te"hnologi"allyad)an"ed* people are mostly "arried a+ay by "urrents of thoughts.

    f thinking proliferates* the mind +ill shift to the MthinkingN* +hi"h +ill take o)er so that themind is no longer "apti)ated by other obje"ts entering the siJ sense doors. ,ere you "an see ho+a nma "ause gi)es rise to a nma effe"t.

    #hen you undertake sitting meditation* you note the primary obje"t* the rising and the falling ofthe abdomen. To note the primary obje"t* yogis must eJert ardent effort and dire"t the mind tothe obje"t so that sustained attention is maintained on the obje"t. #hen the mind is sustained onthe obje"t* "ontinuous mindfulness +ill ensure that "on"entration gathers momentum. $sattention "ontinues to be applied on the obje"t* the mind is no longer distra"ted by other things.Due to attention /manasikra3 ; the "ause* +hi"h is nma* the mind dis"erns the rising and thefalling of the abdomen* +hi"h is the effe"t.

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    $ttention is like the rudder of a ship or a boat. #hen there is attention on the primaryobje"t* the noting mind keeps on noting it* until it is distra"ted by a sharp sound* +hi"h takes themindGs attention a+ay from the primary obje"t. $s the sound distra"ts the mind a+ay from therising and the falling of the abdomen* Mhearing7"ons"iousnessN takes pla"e. ust like a boat rudderturns here and there* attention shifts to ne+ obje"ts and pi"ks up the one that is most prominentin the stream of "ons"iousness. $t times* dis"omfort +ill arise in the body and one may feel a

    pier"ing it"hiness. The mind be"omes distra"ted and +ill be taken a+ay from the primary obje"t.f the pier"ing it"hiness is noted* a yogi dis"erns hardness /patha)i dhtu3 and ho+ the it"hmo)es from one pla"e to another. $t times* eJ"essi)e "oolness* stiffness* tension and mo)ement"an be dis"erned.

    #hen momentary "on"entration /kanika samdhi 3 is strengthened* one dis"erns the uniKue andindi)idual "hara"teristi"s /sabh)a lakkhan3 and the "ommon "hara"teristi"s /smannalakkhan3* sharply and "learly. $s kanika samdhi is strengthened* the "ause* +hi"h ismomentary "on"entration that gi)es rise to kno+ledge* "an be dis"erned sharply and "learly.#hen kanika samdhi is strong* one notes the presently arising obje"t +ithout missing or failingand the noting mind is dire"ted at the obje"t. #hen an obje"t "an be noted +ithout missing or

    failing* kno+ledge be"omes +ide and the yogi "omes to kno+ many things* in"luding the fa"t thatthere are many stages in)ol)ed in ea"h pro"ess of rising and falling of the abdomen.

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    Chapter #)

    Striker 9 :eceptor ;

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    heat3 and their passing through a magnifying glass* the paper is burnt. ust as the paper burnsdue to the sun rays passing through the magnifying glass* in the pro"ess of MseeingN* the seeing7"ons"iousness takes pla"e at the eye base.

    The same pro"ess is in)ol)ed in MhearingN* MtastingN* Mtou"hingN and so on.

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    Cra)ing arises due to feelings. f a beautiful obje"t is obser)ed unmindfully* the mind +ill simplyrun after it* "ra)ing for more and more of that beautiful sight. :e"ause one is not a+are of thein)ol)ement of the striker* re"eptor and ignition elements and the intera"tion of mind andmatter* one +ill import the idea of a being into the pro"ess. This gi)es rise to j?)a atta* the+rongful per"eption of the eJisten"e of an indi)idual soul.

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    Chapter #+

    :=pa causing :=pa

    Temperature /urtu3* both heat and "old in)ol)e materiality produ"ed in the body. This is aneJample of materiality /rEpa3 as the "ause gi)ing rise to a rEpa as the effe"t. ,eat and "old arise as"ause and effe"t in oneGs body. #hether the "ause is heat or "old from outsideI or heat or "oldfrom +ithin* the effe"t on our bodies is that it produ"es temperature /materiality3.

    #hen the temperature is hot* the body /materiality3 be"omes +ithered and dry and you "aneasily feel tired and eJhausted. f you ha)e been in a "old pla"e* you may be"ome more"omfortable +hen you return to a pla"e +here heating and +armth tou"hes your skin. Lou mayalso +ear +arm "lothes to keep yourself +arm. Then the "old /materiality3 passes a+ay. So* +e"an see ho+ temperature /urtu3 "auses the body to "hange. Lou must be"ome mindful of these"hanges "aused to the body. (npleasant states of materiality "ould gi)e rise to anger /dosa3 and

    pleasant "ir"umstan"es of materiality +ill gi)e rise to "ra)ing /tanh3 and preferen"es based onmateriality. f the temperature is neither hot nor "old* your rea"tion may +ell be neutral.

    n this +ay* +e see that due to temperature* there is good* bad and neutral feeling. 5ateriality inthe body "hanges +hen there is heat and it "auses the body /materiality3 to +ither. f you aremindful* you see that materiality "aused by the heat is not "ontinuous and that it arises andpasses a+ay. There is no self /j?)a atta3 in it. ,eat arises due to "ertain "onditions and "auses andis not due to the +ill of a "reator. f the temperature is pleasant and "ool* the body /materiality3retains its moisture and is stable. This is ho+ ordinary people kno+ and obser)e temperature.

    f you are mindful* you +ill dis"ern ho+ materiality is "aused by heat and obser)e the "hangesthat o""ur as a result of that heat. Cold temperature +ill also be obser)ed in this +ay. Louobser)e the "ause and the "orresponding effe"t. To dis"ern "ause and effe"t* you must be"omemindful at the moment materiality arises. f you donGt dis"ern the "ause* you remain ignorant and+ith +rong )ie+ as to M"auselessnessN. Lou may e)en belie)e in fi"titious or imaginary "auses. Soyou must "ontinuously note all the "hanges that o""ur +ith aim and effort +ith sustainedmindfulness on the obje"t. #hen the noting mind falls "alm and "olle"ted on the obje"t*momentary "on"entration de)elops and you "an dis"ern the "ause and effe"t of all phenomenaarising in your stream of "ons"iousness.

    $t times* the noting mind falls on the temperature and on materiality "aused by heat or "old and

    you "an dis"ern the "ause /materiality3 and the effe"t /materiality3. #hen you de)elop)ipassan samdhi* you +ill understand "ause and effe"t* "learly and distin"tly.

    Lou need to eJert ardent effort to "ontinuously note the presently arising obje"t. To dis"ern"ause and effe"t* impermanen"e* dukkha and non7self* you need effort /)iriya3 to support andenable kno+ledge to arise. The three attributes of mindfulness /sati3* "on"entration /samdhi3and +isdom /pa>>3 are reKuired. Supported by these attributes* you +ill eJperien"e a dramati""hange in your life.

    #hen you dis"ern "ause and effe"t in your pra"ti"e* you de)elop insight kno+ledge into "auseand effe"t /pa""aya pariggaha >na3. This is not kno+ledge based on dedu"tion or reasoning.

    Bather it is dire"t eJperiential kno+ledge* de)eloped through your o+n pra"ti"e. #hen you

    &9 7 Timeless #isdom by Sayada+ ( 4andita 7 -ipassan Fello+ship 8dition

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    obser)e these eJperien"es dire"tly* there is no longer un"ertainty or doubt. ne dis"erns the"orollary bet+een "ause and effe"t in the present to realiOe that the same "ause and effe"t hado""urred in the past and the same eKuation +ill take pla"e in the future. For eJample* atemperature "ause may gi)e rise to a temperature effe"t and this "ausality +ill go)ern allresulting phenomena.

    #hen the true nature of phenomena is dis"erned through pra"ti"e* you de)elop faith and"onfiden"e +ith a""eptan"e* "onfirmation and de"ision. Thinking* reasoning or refle"ting +ill notgi)e rise to su"h faith and "onfiden"e. #e see s"ientists persisting +ith eJperiments to pro)e ahypothesis* but they "ontinue to ha)e doubt and "onfusion be"ause their understanding is notbased on dire"t eJperiential kno+ledge. They are not interested in dis"erning "ause and effe"t+ithin themsel)es and do not ha)e the aim and obje"ti)e to attain deli)eran"e from the rounds ofdukkha /samsra3.

    #ith ea"h arising obje"t* a yogi must dis"ern the intera"tion bet+een mentality /nma3 andmateriality /rEpa3. $ yogi must obser)e ho+ a nma "ause gi)es rise to a rEpa effe"t and )i"e)ersaI and ho+ a rEpa "ause gi)es rise to a rEpa effe"t and a nma "ause gi)es rise to a nma

    effe"t. This is dis"erning things in the +ay they really areR To "learly dis"ern "ause and effe"t*yogis need to be "ontinuously mindful. :y dis"erning "orre"tly* one remo)es the intense form ofignoran"e that has deluded oneself throughout samsra and the +rong )ie+ of a self or a "reator+ill be dispelled.

    Lou +ill feel a sense of relief* "omfort and "onfiden"e in the :uddhaGs dispensation.f a person dies* attaining this kno+ledge* that person +ill be reborn in a good eJisten"e. ust likea stream enterer /sotpanna3 is not reborn in a lo+er realm* a person* endo+ed +ith kno+ledgeinto "ause and effe"t /pa""aya pariggaha >na3 also +ill not be reborn in a lo+er eJisten"e.$ person +ho de)elops insight into kno+ledge of "ause and effe"t /pa""aya pariggaha >na3 is aminor stream enterer /a "ula sotppana3. #ith "ontinuous pra"ti"e* su"h a person +ill "ertainlybe"ome a mah sotpanna /a great stream enterer3.

    && 7 Timeless #isdom by Sayada+ ( 4andita 7 -ipassan Fello+ship 8dition

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    Chapter #0

    Three conduci"e Factors for Meditation

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    #ith sustained mindfulness* you gradually abandon defilements. Then the mind is guarded andprote"ted from the disturban"es that defilements "an "reate.

    $ mind free from defilements +ill eJperien"e pea"e. #hen the noting mind falls "alm and"olle"ted on the obje"t* momentary "on"entration de)elops. The mind is no longer agitated bylust or other defilements. #hen the mind gradually falls on the obje"t* one "omes to dis"ern

    nma and rEpa. #hen the mind falls on mentality* nma "an be dis"erned and the same +ithmateriality /rEpa3. #hen you fo"us on the "ause* you dis"ern the "ause and +hen the mind fallson the effe"t* you dis"ern the effe"t. n this +ay* one dis"erns distin"tly and outstandingly.

    f you just think and refle"t* then the kno+ledge that arises +ill be in"omplete and you +ill notkno+ the truth underpinning eJisten"e yourself. nstead* your kno+ledge +ill be theoreti"al and+ill be based on +hat you ha)e learnt from others or +hat you ha)e read. n oneself* there isnma and rEpa phenomena and one dis"erns )ery "learly. So* "lear "omprehension is notordinary kno+ledge* but is outstanding kno+ledge that dis"erns "orre"tly and distin"tly. f yourpra"ti"e is supported by ardent effort /)iriya3 and prote"ted by mindfulness and "lear"omprehension /sati and sampaja>>a3* then you +ill progress further and further in your mental

    training. f mindfulness is sustained on the obje"t* the mind falls "alm and "olle"ted on the obje"tand by noting the rising and the falling of the abdomen you +ill dis"ern the stiffness* mo)ementand the tension* being the natural "hara"teristi"s of rEpa.

    To make progress* e)ery arising obje"t should be noted +ith aim and effort. f you fail to note theobje"t* then the noting +ill not be effe"ti)e and mindfulness and "on"entration +ill not bestrong. For eJample* +hen you eat* you must be a+are of the fla)ors* su"h as s+eetness* and+hether it is hot* sour and so on. :ite the food slo+ly and pay attention so that you "an obser)ethe pro"ess* dis"ern the "hara"teristi"s of nma and rEpa* distin"tly and "learly.

    f you pra"ti"e diligently and meti"ulously* you +ill make progress e)en +ithin one or t+o days.ne must eJert effort e)ery single se"ond* so that the pra"ti"e +ill progress. #ithout meditation*mindfulness +ill be tender and +eak.

    :y undertaking the satipatthna pra"ti"e* the mind +ill be"ome +holesome and de)elop to amature stage. f you just imagine* gaOe and +onder* you +ill not make any progress. f you ha)ethe support of effort* mindfulness and "lear "omprehension* your pra"ti"e +ill de)elop to reapthe desired benefits.

    &6 7 Timeless #isdom by Sayada+ ( 4andita 7 -ipassan Fello+ship 8dition

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    endo+ed +ith the kno+ledge and "ompassion to guide beings. The :uddha kne+ +hat +asbenefi"ial and +hat +as harmful to beings. :oth kno+ledge and "ompassion are essential to guideothers. f one does not ha)e this kno+ledge* one does not kno+ +hat is benefi"ial and +hat isharmful. The :uddha taught dhamma and )inaya /dis"ipline3 that enabled beings to reap thebenefits of the pra"ti"e and to eradi"ate all defilements.

    nly those +ho ha)e pra"ti"ed satisfa"torily "an guide others. #ithout dire"t kno+ledge and arealiOation of the path* it is impossible to guide others. Some tea"hers try to tea"h +ithout arealiOation of the dhamma and from theoreti"al kno+ledge only. This "an be dangerous as theirunderstanding of the dhamma is in"omplete. To tea"h others* one should "learly understand+hat is benefi"ial and +hat is harmful.

    Lears ago* +hen Sayada+gyi +as tea"hing in ,a+aii* a Kuestion +as posed +hether it +as moreimportant to +ork to free others first or free oneself first. Some felt that it +as selfish to freeoneself first. f t+o people are sunk in mud to nose le)el and one says to the other M +ill sa)eyouN* it is not possible. ne must free oneself first from the mud before sa)ing the other. #henSayada+ygi +as in (S$* "riti"isms +ere made that pra"ti"ing to free oneself +as selfish and that

    one should be selfless and sa)e others. n a"tual pra"ti"e* +e must free oursel)es first. Then* +hen+e are free from defilements* +e "an sa)e others and sho+ them the +ay to be free from theirdefilements. During the time of the :uddha* there +ere those +ho attained mundane absorption*but didnGt kno+ ho+ to free themsel)es from defilements. t is only by "utting the "urrents ofdefilements through insight kno+ledge* stage by stage* that one "an free oneself and be in aposition to sa)e othersR

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    Chapter #4

    Anicca> Aniccalakkhan and Aniccnupassan

    f you donGt kno+ ho+ to pra"ti"e satipatthna meditation* you +ill "ontinue to drift aimlessly ordro+n in the "urrent of defilements. neGs life be"omes futile and useless.

    $ yogi +ho has dis"erned bet+een mind and matter* "ause and effe"t* remo)es the +rong )ie+ ofa self* a being or a li)ing soul. The +rong )ie+ of a "reator is also remo)ed and the triple"hara"teristi"s of impermanen"e /ani""nupass3* dukkha /dukkhnupassan3 and non7self/anattnupassan3 are understood through eJperien"e.

    $ yogi must dis"ern impermanen"e /ani""a3* the "hara"teristi"s of impermanen"e/ani""alakkhan3 and "ontemplate on impermanen"e /ani""nupassan3. n dis"erning ani""a* +erealiOe that the fi)e aggregates are impermanent. $mong the fi)e aggregates* there is materiality

    /rEpa3 and four aggregates of mentality /nma3. ualities su"h as hardness* softness* tension*"ohesion* stiffness* fluidity* mo)ement* +armth and "oolness and so on* are aggregates ofmateriality. Seeing7"ons"iousness* hearing7"ons"iousness* tou"hing7"ons"iousness and so onmake up the aggregates of "ons"iousness. Then there are feelings* per"eptions and mentalproje"tions.

    $ll fi)e aggregates* after arising* pass a+ay. For eJample* +hen +ater is miJed +ith flour* the"ombination "ongeals and the result is to produ"e dough. ust as the dough is made of many"omponents* materiality "omes together as a group to form the body /kya3. #hen +e see* hear*taste and tou"h* +e eJperien"e good and bad feelings. #ith "ons"iousness and "onta"t* +e see theintera"tion of mentality and materiality. 5ind and matter "ontinuously arise and pass a+ay.

    :e"ause the fi)e aggregates /mind and matter3 are impermanent* they "ause dukkha. 5entalityand materiality /nma and rEpa3 arise in a pair and then* dissol)e. ne is "onstantly tormented bythe arising and passing a+ay of mind and matter. There is no self in it. There is no person* beingor li)ing soul in mind and matter. There is no indi)idual soul /j?)a atta3 in nma and rEpa as theyarise on their o+n a""ord due to the rele)ant "onditions. ust as a person has three names*similarly* nma and rEpa are also kno+n as dukkha and non7self. This must be understoodthrough oneGs o+n pra"ti"e. #hen one notes the presently arising obje"t* one dis"ernsimpermanen"e through oneGs o+n eJperien"e in pra"ti"e.

    #hen noting the rising and falling of the abdomen* by noting* stiffness* tension* mo)ement andso on* one dis"erns materiality /rEpa3 +hi"h is the truth of dukkha /dukkha sa""a3. Hno+ing7"ons"iousness is nma* feeling and "onta"t are also nma.

    :y noting the presently arising obje"t* you be"ome mindful of nma and rEpa and their"hara"teristi"s of impermanen"e /ani""a3* dukkha /dukkha3 and non7self /anatta3. #hen ani""a isdis"erned* you +ill also dis"ern dukkha and non7self. :y dis"erning dukkha* you also dis"ernimpermanen"e and non7self. :y dis"erning non7self* you also dis"ern impermanen"e and dukkha.Lou must dis"ern impermanen"e and the "hara"teristi"s of impermanen"e through eJperientialpra"ti"e. Those of Cau"asian des"ent ha)e fair skinI $sians ha)e yello+ish skin and then there arethose +ith bro+n and bla"k "ompleJions.

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    The "ompleJion and the person is not the same. CompleJion is just a sign of being a +hite* yello+or a bla"k person. n the same +ay* mind and matter ha)e a sign the "hara"teristi" ofimpermanen"e* dukkha and non7self. The rising of the abdomen +ill o""ur due to "ir"umstan"esand +ill manifest as a stiffness or hardness* tension /et"3. The abdomen +ill fall and the fallingeJperien"e +ill manifest similar "hara"teristi"s. #hate)er the eJperien"e* be it stiffness*mo)ement or tension* it arises and passes a+ay and has the "hara"teristi"s of impermanen"e

    /ani""alakkhan3. ust like in the "ase of "ompleJion* +here the person and "ompleJion areseparate* the "hara"teristi"s of impermanen"e /ani""alakkhan3 and ani""a /+hi"h is the nmaand rEpa3 are separate.

    The manner of arising and passing a+ay is ani""alakkhan /the "hara"teristi" of impermanen"e3.#hen you obser)e the manner of arising and passing a+ay* you "ontemplate impermanen"e/ani""nupassan3. 8a"h time you note t