e-mail : panidhana@hotmail.

com ENGLISH VERSION

ISBN 978-974-235-119-9
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PANIDHANA

THE WAY TO DEAL WITH THE STRESS OF LIFE

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“ PANIDHANA” is not a book nor a textbook, nor is it a thesis, but it is a treatise that
had been compiled to dedicate to anybody who is interested in practicing insight
meditation according to the method demonstrated by Gautama Buddha in the
Mahasatipatthana Sutta. Efforts have been made to use lay person language instead of
the formal Dharma language as much as possible to facilitate the reader understanding.

“ PANIDHANA” divides the explanation of how to practice insight meditation

into three parts as follow : The first explains: How to understand meditation ? The
second explains: How to meditate? The last part emphasizes on: How to Knowledgeable
about meditation?
Therefore, it is sincerely hoped that “PANIDHANA” will be a candle of
wisdom that show another path for creating good and valuable opportunities for your
life, and to support yourself in living happily with a full understanding of the realities
surrounding you.
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Content
Page

Episode 1. How to understand meditation ? 7

Gautama Buddha Speech
Episode 2. How to meditate ? 34
Gautama Buddha Speech
Episode 3. How to knowledgeable about meditation ? 63
Gautama Buddha Speech
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EPISODE 1

HOW TO UNDERSTAND
MEDITATION?
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The reality of nature, the world is absolutely changing,

can’t be control, cannot expect every moment from pacing,

every minute from sitting, times always running to change.

The are arising, pass away all times, and got non-self at the end.
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Monks ! Tell Me

What Cannot be Achieved

Through Efforts.

Gautama Buddha Speech

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Success means life is beautiful, very beautiful.

Success means love and respect for one’s contentment with life.
Success means reaching the goals of one’s life.
The way leading to the success is to know oneself, what to do? How to resolve
problems? In the law of nature, all things may not be as one thinks, as one wishs.
Everything changes not according to anyone desire. Its the reality of life.
Hence, to be successful one needs to understand the way of life. Must clearly
understand the law of nature that all things have three characteristics: rising, still
standing and pass away at the end.
The only route to be successful in the middle of chaos within body and mind is
to reduce this condition till it is gone. The route to get rid of this suffering from the
teaching of Gautama Buddha is called “DHARMA”

Doctrine (Dharma) : is the sermon as taught by Gautama Buddha. Divided in 2

procedure.
1. Theory that means the Sermon (Sutta), Speech (Gatha) etc.
2. Take action that means to Practice meditation.

According to Buddhist teaching, there are actually two main categories of

meditation, Tranquil or Samatha and Insight meditation or Vipassana. The former refers
to concentration or samathi and is the mode of training specifically designed for specific
purpose to cultivate on concentration of mind. While the latter refers to insight, the
penetrative mental faculty, which perceives and understands realities, the way they really
are.
The practical purpose of Buddhist meditation is not properly understood by not
only among non Buddhist, but also among certain sectors of Buddhist as well. Some
people believe that meditation served no practical purpose and is an escape from the
realities of everyday life.
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The real meaning of meditation is “Bhavana” which means the development of

the mind, and because mind is the most important determinant by which our physical,
verbal and mental actions, our condition and self-control, the practice of meditation can
bring infinite gains and benefits. The ultimate spiritual benefit attainable through
meditation is perfect enlightenment and the realization of living the life, by these topics:

1. Meditation increases awareness of our inner potential and help us to be more

positive in life.
2. Meditation helps us to fortify the will power and increase self-confidence.
3. Meditation provides mental calmness , tranquility and frees the mind from
restlessness, agitation, fear and worry.
4. By helping the mind to concentrate and become better organized, meditation
can help increase the efficiency of the day to day work and in the performance of duties
and responsibilities.
5. Meditation promotes virtuous qualities like compassion, good will,
confidence, wisdom, energy, perseverance, and determination.
6. Meditation helps to purify the mind of defilements such as greed, selfishness,
hatred, and jealousy, and free it from delusion that normally prevent proper insight into
reality.

Mental Development is a personal experience. It does not matter if you are

Buddhist, Christian, Jewish or Moslem. Nor is it important what nationality or color you
are, since each person in the world is longing for a better life. The insight Meditation
(Vipassana) technique taught here is a way to prepare a path to a better, peaceful life
through clean understanding about oneself.
In action, meditator practice Insight or Vipassana meditation, which develops
self-understanding through where is the mental-material (Rupa – Nama), there are the
three characteristics (Trilakkhana), Dharma that helps one gain insight into matters and
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see them as impermanent (Anicca), subject to suffering (Dukkha), and non-self (Anatta)
is called Insight meditation (Vipassana)

Insight meditation or Vipassana, it is the way taken by Gautama Buddha and all
Noble One (Arahat). This way has five characteristics.
1. Gautama Buddha was the only one who discovered this way.
2. This way is found only in the Buddhist religion.
3. It is a lone path on which one has to walk by oneself, nobody can travel it for
anybody else.
4. It is a single path, with no intersections.
5. This way leads to a single goal, which is Nibbana.

Gautama Buddha gave five purposes for Insight meditation (Vipassana).

1. To purify the mind.
2. To get rid of sorrows and lamentation.
3. To get rid of physical and mental sufferings.
4. To understand the truth of life.
5. To extinguish suffering and gain Nibbana.

The goal of insight meditation is to gain a clear, complete understanding of the

three characteristics of nature(Tilakkhana) : Impermanent (Anicca), Suffering (Dukka)
and Non-self (Anatta). Having gain an insight into the three characteristics, the
meditator realizes that everything in this world is transient, subject to suffering and
uncontrollable. Thus the mind abandons the desire to have and to be.

“Mahasatipathana The four foundations of mindfulness” are the heart of the

Buddha’s teaching. Gautama Buddha repeatedly taught disciples from the time of his
enlightenment until his ceasing. As he stated strongly and clearly in the
Mahasatipatthana Sutta.
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Look , you to find the cycle of rebirth harmful

The four foundations of mindfulness are the only way
To the purification of all sorrows and lamentations
The end of all suffering and grief and the attainment of…Nibbana

Nibbana : the final goal, the extinction of all defilements and suffering.

Buddhist meditation is essentially an experiential activity. It is a mean to mental

development through practice, not a scholastic subject to be understood through books.
It deals particularly with the training of the mind, which is the most important
component of the entire human entity. Because, mind is the forerunner and prime source
of all actions, by the physical, verbal or mental, it needs to be properly cultivated and
developed. Meditation is the mental development in the real sense of the term Bhavana,
for it aims not only at temporary calm and tranquility of mind, but also at purifying the
mind of defilements and negative influence, such as sensual desire, lust, hatred, jealousy,
envy, worry, ignorance, restlessness and indolence. It cultivates and brings to perfection
and positive qualities of mind as confidence compassion, wisdom, energy, mindfulness,
concentration and penetrative insight. Most of all, it help one understood the law of
nature, the law of the three characteristics (Trilakkhana).

What are the three characteristics (Trilakkhana)? What is the real meaning?
At first, the meditator must learn about the three characteristics (Trilakkhana)
that all things are bound by the natural law or the orderliness of nature, named the three
common characteristics or the law of change.
Anicca : all conditioned states are impermanent. They always change.
Dukkha : all conditioned states are subject to change, to oppression, to conflict
and to suffering.
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Anatta : all conditioned and non-conditioned state are selflessness, soulless, non-
self or Sunnata(emptiness).

To explain simply: Anicca means changes, Dukkha means suffering, Anatta

means non-self.

Life of all living, including human existence itself, is not permanent. Nothing is
substantial but only comprises of the five aggregates of existence (Panca-Khandha) :
Corporeality (Rupa), feeling or sensation (Vedana), perception (Sanna), Volitional
(Sankhara), consciousness (Vinnana).
Corporeality (Rupa) refers to the whole body, behavior that arises from matter
and its energy conditioned from the properties of the four elements.
Feeling or sensation (Vedana) is a sense of pleasure, suffering and neural contact
between the sense organs and sense objects.
Perception (Sanna) is awareness resulting from the reaction between the sense
organs and sense objects.
Volitional (Sankhara) of the mind to commit wholesome, unwholesome deeds
acts, under the influence of good or bad will, such as faith, mindfulness, conscience and
compunction, the noble sentiments, wisdom, defilement and obsession.
Consciousness (Vinnana) is a sense of recognition arising from the reactions of
six senses to sense object, such as: seeing, hearing, smelling, touching and emotion.

Insight meditation is based on mind consciousness, Knowledge and acknowledge

in Corporeal and Incorporeal, body and mind, mental and material, that all thing is under
the unchanging cycle rule of nature. As the meditator clearly understands and knows the
reality of nature, the result from the meditation is “purify”. Understand that the world is
absolutely changing, can’t be controlled, cannot expect every moment from pacing,
every minute from sitting, times always running to change. There are arising, pass away
all times, and got non-self at the end.
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When meditator know the benefit from meditation. The next step is for the
meditator to concentrate on meditating the four foundations of mindfulness
(Mahasatipathana Sutta) After that, the meditator should give up his/her concern about
the ten hindrances (Palibodha 10) as list below:
1. Residence
2. Family
3. Fortune
4. Friends and colleague
5. Work
6. Travel
7. Relatives
8. Sickness
9. Education
10. Power

The meditator must make effort to boost the five powers (Bala 5)
1. Be confidence in the meditation called Faith (Saddha)
2. To try hard in the meditation called Effort (Viriya)
3. To be aware during meditation called Mindfulness (Sati)
4. Steady focus on the mind-object called Concentration (Samadhi)
5. To understand one’s emotions called Wisdom (Panna)

When the five powers (Bala 5) are completed. The next step is to adjust the five
faculties (Indriya 5)
1. The controlling faculty is the most important in the fulfillment of one’s duty.
When it is applied through meditation, its deepen the wisdom. To keep the mind in
present moment is called Confidence.
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2. To be continually mindful is called Effort.

3. To know what the body and mind is going to do is called Mindfulness.
4. To keep the mind so that it neither carelessly misses the body and mind nor
the present object of mindfulness is called Concentration.
5. To know the present, the body and mind, the three characteristics, is called
Wisdom.

Insight meditation is essentially a Buddhist contribution to the spiritual wealth of

the world. This is a method of analysis in which the emphasis is placed on the
development of mindfulness and knowledge of the reality of existence. The meditator
becomes perfectly identified with his own being and experience. He or she come to
perceive the realities of impermanence, change, dissatisfaction, and non-substantiality in
all existential phenomena, and intuitively realizes the true nature of his own inner
experiences. All things are characterized by emptiness: in the ultimate analysis. There is
nothing that should be referred to as “me or mine”. The meditator see for himself the
wholesome and unwholesome thoughts rising and falling in his or her mind, the
defilement, the virtuous qualities, the good, the evil, the noble and the ignoble-all are
“seen” and recognized in their true nature. Once the realities are directly perceived and
experienced, they can be subjected to further analysis and investigation. Self-knowledge
and deeper understanding of realities is the most of all.

Insight meditation is a training in ethical practice, it means the right way to

overcome obstacles and danger that can arise in our own work. It’s the cultivation of
that which is wholesome and the elimination of that which is unwholesome in thought
and action, gluttony, hatred, anger, delusion, and fantasies. The essence of meditation is
a focus on the inner obstacles to mindfulness: the urge of the body, the entreaty of
emotions and the rationalization and imagining of the mind. The attempt to concentrate
in meditation is called the four great effort (Padhana 4)
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1. Samvara Make effort to avoid going the evil way that have not yet been
committed.
2. Pahana Make effort to avoid or eradicate the evil way already committed.
3. Bhavana Make effort to developing meritorious deeds.
4. Anurakkhana Make effort to maintain the meritorious deeds that have been
done.

Beside the four great efforts (Padhana 4) , there is also another set of precept
called the four bases of success (Iddhipada 4 )
1. Chanda Satisfaction in the practice.
2. Viriya Striving to practice.
3. Citta Attention to control the emotion.
4. Vimamsa Consideration in acknowledging is examination for improvement.

During retreat, maditator will find the emotional obstacles to achieved the goal
called the Five hindrances (Nivarana 5)
1. Kamchanda Sexual, sensual desire
2. Byapada Ill-will, anger
3. Thina-Middha Sloth and torpor
4. Uddhacca-Kukkucca Restless, anxiety
5. Vicikiccha Doubt

The are two forms of meditation: development of concentration or Samadhi and

development of insight, Vipassana. The purpose of the first form of meditation
mentioned above is to develop concentration called Samadhi the other form of
concentration, acknowledged as the most significant is Vipassana, the development of
insight.
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Samadhi is the unwavering state of mind in which attention is fixed to a single

object without wavering.
In the state of concentration for insight, the mind is freed from the five
hindrances (Nivarana), namely sensual desire (Kamchanda), ill-will, anger (Byapada),
sloth and torpor (thina-Middha), restless, anxiety (Uddhacca-Kukkuca), doubt
(Vicikiccha). The elimination of hindrances sets the mind in concentration and this in
turn make it possible for it to have knowledge and insight of things as they are. This is
to say that concentration is a preparatory state for the form of meditation, called
Vipassana or insight. This is why it is said that concentration is the cause of knowing
and seeing things as they are. Hence, concentration is not the final goal of meditation. It
is only a path leading to insight or Vipassana into the true nature of things.

Vipassana or insight meditation is phenomenological investigation of physical

and mental phenomena. To practice vipassana, a certain degree of concentration is
required. There are three levels of concentration for mental development consisting of:
1. Khanika Samadhi or momentary concentration is a quality of mind that is
inherently common in all sentient being which is an essential faculty that we all need in
our everyday activities.
2. Upacara Samadhi or access or approximate or neighbourhood concentration,
is a more developed from of concentration attainable through the process of mental
development.
3. Appana Samadhi or attainment concentration, it is a deeply mental state.

As mentioned above, Samatha or Samadhibhavana is characterized by its

mundane nature, whereas Vipassana is direct toward the transcendent goal of Nibbana
Obviously, the strength of concentration differs in the different stages of training.
Moreover, concentration used in insight meditation, assists to penetrate into the three
characteristics (Trilakksana), namely, impermanent (Anicca), suffering (Dukkha) and
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non-self (Anatta). Based on three insights of reality, vipassana concentration is therefore

divided into three types as follows.

1. Sunnata Samadhi or concentration on the void. This is the concentration,

which is specifically base on Anattalakhana or the characteristic of soullessness. It
supports and identifies with the insight that contemplates on the relative, non-substantial
nature of realities. This insight aims primarily at liberation through penetration into the
soulless nature of all things.

2. Animitta Samadhi or concentration on signless, an expression referring to the

transitoriness of existence. This concentration supports insight which contemplates the
impermanence nature of all things (Aniccalakkhana), particularly the experiences to the
meditator’s awareness, is applied in the training of insight meditation that liberation is
achieved through seeing in their true nature as impermanence and ever changing.

3. Appanihita Samadhi or concentration on elimination of desire, a concentration

which is directed toward the characteristic of non-satisfaction of all things
(Dukkalakhana). This type of concentration is involved to direct mindfulness to the
unsatisfactory aspect of experience pertaining to the four foundations of mindfulness
(Satipathana 4 ) in order to perceive things in their true nature.

To practice this kind of meditation, Satipatthana The Four foundations of

mindfulness is the key factor in the development of insight. This mindfulness is the
quality of awareness, which is applied to four groups of experiences, namely
1. Kayanupassana contemplation of the body
2. Vedananupassana contemplation of the feeling
3. Cittanupassana contemplation of the mind
4. Dhamanupassana contemplation of object of the mind
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Beginners may find it more practicable to begin training with mindfulness with
first section of Sattiphathana on the body, particular the breathing exercise. Once the
basic technique has been mastered, it becomes increasingly more natural to “ever dwell
in meditation” constantly and effortlessly observing other part of the body, the feeling ,
the mind and the object of the mind.

The first : Kayanupassana

The first section of mindfulness deal with body. This includes the breath, the
physical postures, the body activities, the analysis of various physical components. One
should practice constantly applying mindfulness to all these experience founded on the
body, for instance, mindful of the breath, whether short or long, shallow or deep, refined
or crude, regular or irregular, and so forth.

The purpose is to train the mind to dwell in the present, by being constantly
aware of what is going on at that moment. The same principle may be applied to the
body posture, as standing walking, sitting or lying down as well as to other physical
activities like eating or drinking. And clear comprehension at the four elements in the
body consist of earth-element, water-element, air-element and fire-element.

The second : Vedananupassana

The second deals with feeling of three types, pleasant, unpleasant, and neutral.
These feelings keep arising one after another that mindfulness and circumspection
should be applied to them at the moment they arise.
Understanding them objectively as conditioned phenomena that rise and fall
according to the law of causality, not subjectively as “my feeling”. According to the
false belief in the existence of soul or self is largely due to our feelings. It is therefore
important that one should train oneself to perceive reality as it is.
By simply observing one’s own feeling for what they really are, natural
phenomena that constantly arise and disappear in accordance with their conditionality.
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The other way to consider feelings is the carefully analysis of their nature, their
origination and dissolution. In order to achieve this objective by the use of
Vedananupassana, one should be fully mindful whether one experiences pleasant,
unpleasant or neutral feeling, and to be aware of that feeling without attachment to them.

The third section : Cittanupassana

The third deals with the mind. Its spiritual practice involves the ability to
understand and control one’s own mind and thoughts, in various conditions such as
sensual desire, hatred, vacillation, concentration, liberation etc., ever mindful of their
origination and dissolution. Besides observing how they change and are conditioned, the
meditator should constantly apply full awareness of the present moment of experience
only, not the past or the future, and simply acknowledging the existence and nature of
those mental phenomena.

There is no conscious intervention involved to suppress one thought or encourage

another. It is a simple, uncomplicated process of recognizing the realities as they are, a
pure psychological act of detached understanding and acceptance.
By continually practicing this method, one not only comes to understand oneself
better, but will eventually be able to penetrate deeply into the most remote reaches of
one’s own consciousness. This kind of practice is not only valuable as far as insight is
concerned, but substantially contributes to peace and harmony, both within the
individual and society.

The last section : Dhammanupassana

This section deal with mindfulness contemplation such as; Nivarana (Five
hindrandces), Panca-khandha (Five aggregates), Yatana (Six sense door) Bojjhanga
(Seven factors of enlightenment) Ariyasacca (Four noble truths). Details explanations
of these kinds of them have already been discussed.
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In a nutshell, Insight meditation helps us to free ourselves from greed, hatred, and
delusion. This is not to be done by rejection the world or social responsibility. But by
cultivating the sublimed state of the mind. The ideal constructive state is a moral
principle of conduct called Brabmavihara (Four principles of virtuous existence)
Brabmavihara (Four principles of virtuous existence)
1. Metta– Compassion : goodwill and amity, the wish to help all people to
attain benefit and happiness.
2. Karuna – Mercy : desire to help other people escape from their sufferings.
3. Mudita – Kindness : gladness when seeing others happy, one feels glad when
seeing other good actions or attain success and advancement.
4. Upekkha – Equanimity : seeing things as they are with a mind, that all being
experience good and evil in accordance with the causes they have created.
Thus, Insight meditation is the way to refine and to improve the quality of your
thoughts by carefully concentrate in the way of life.

Venerable Bhodhiyana or Luang por Chah, the former abbot of Nongpapong

monastery in Ubonrachatani province, used to sermonize in Insight meditation that :
“The phenomena consist of Material and Mental (Rupa/Nama).
Material meaning to the body, corporeal (Rupa).
Mental meaning to the emotion, the feeling or sensation (Vedana), perception
(Sanna), Volition (Sankhara), Concious (Vinnana). If we want to clearly understand the
peaceful way, only knowledging the material and mental are enough. The way is
release, practice the meditation.
This method done by “Mindfulness” to fix in acknowledge on the wisdom as all
things is impermanence, arising in clinging.
If enlightenment at this method, we called Vipassana, meaning understanding the
wisdom in reality.
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Venerable Mahasi Sayadaw, the great master insight meditator from Burma, pose
these questions to Insight meditation that:
“How to practice Four foundations of mindfulness (Sattipathana)?”
The answer explain in Mahasatipathana Sutta.
“Four foundations of mindfulness classify below:
Observing mindfulness of body phenomena
Observing mindfulness of feeling, sensation
Observing mindfulness of conscious, mental state
Observing mindfulness of Dharma, object of the mind”

Hence, the groundwork and principles from the Four foundations of mindfulness
identifies and set the practices into 4 categories :
1. “Contemplation” of the body
2. “Contemplation” of the feeling, sensation
3. “Contemplation” of the conscious, mental state
4. “Contemplation” of the Dharma, object of the mind

Anyway, one may see from the salient points that Satipatthana summarized is not
only a principle that necessarily demands for its practice either withdrawal from society
into seclusion or a fixed time schedule.
In essence, Satipatthana should also be applied to all lay people in their daily
lives. Thus, Satipatthana meaning to the wisdom enlightenment by using “Mindfulness
or Sati” determined.

“Mindfulness or Sati” is momentary awareness, or a state in which one is aware

of what is going on at the present moment.
“Mindfulness or Sati” is the right mindful and also means, “awaken in daily
life”. It is not only being mindful during one’s practice of meditation as many traditions
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believe at the present time, but also the lifelong practice of staying awake and aware in
the present moment with earnestness. By engaging in gentle, steady mindfulness
exercise, one can build a personal practice that can lead to a more meaningful working
life and way of being not necessarily a life free from suffering, but one that is rich and
full.

Concise Explanation :
Insight meditation, is observing and following, the mental state which absorb the
emotional rising and happening around oneself. It is not a matter in moral or
immorality. But the mental and mind always inclined into immorality namely; Greedy
(Lobha), Hatred (Dosa), Delusion (Moha), practice insight meditation help us to sensibly
circumvent “the circumstance” sprang and get awareness from Satipatthana.
Therefore, with the mental concentration in Satipatthana. The meditator should
acknowledge to the three Characteristics (Trilakkhana), in Impermanent (Anicca),
Suffering (Dukkha) and Non-self (Anatta).

“In any case, Sattipatthana is only pointing to the natural phenomena arising and
proceeding in itself. The meditator must understand and recognize the happening by the
wisdom that cannot be seen, cannot be touched, only knowing in the knowledgeable,
because, the key of Insight meditation is: See yourself, Know yourself and Understand
yourself.”

Meditator who want to practice insight meditation must learn the basic of 3
items:
1. Must be understanding about : The Emotion
2. Must be understanding about : How to be aware of the emotion
3. Must be understanding about : The method to practice
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1. Insight Emotion

Emotion in meditation is divided into 2 categories ; the first is called tranquil

emotion, the second is called insight meditation emotion.
Tranquil emotion has only one perceived emotion in “the supposed truth”
meaning, mental state/mind concentrated in one object. The result gains into Upacara
Samadhi or access and Appana Samadhi or attainment concentration. But two of them
couldn’t benefit in insight wisdom. The outcome is blissful and have three stages
namely :

Permanent : Introspection is firm and permanent, when meditate, tranquility

usually constitute the Omen.
Happiness : Arising from the power of Tranquil meditation.

One’s : Can control and begin the session.

Thus, Tranquil is not the path for enlightenment but only for suppressing
suffering.

Insight meditation emotion is what we call “Ultimate Truth”, this is standing in

the present, but always ready to move from one to another. During meditation, meditator
should understand this emotion combined with the major emotion and minor emotion as
well. The major and minor emotion created the Khanika Samadhi (Momentary
concentration).
Meditator should concentrate on the present by contemplating on the reality,
Try to observe the rising and falling of the emotion in clear as it should be done.
When aware of this emotion, meditator could comprehen that all things are
stick around in changing.
The changing refer to three Characteristics (Trilakkhana).
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1. Acknowledging Emotion

Insight meditator means mental development by using the mindfulness fixing

on at the present moment. In a way, it will explains the difference between Major and
Minor emotion.
Major emotion : The knowledge in the present. For example, know yourself
what are you doing right now?
Minor emotion : The knowledge arising after abandoning the Major emotion.
Minor emotion consist of sensation, feeling, eating.

The method to knowledge uses by following the breathing. The mindfulness

is the most important to acknowledge the way of insight, called “Anapana” and can be
explained as follow:
1. Direct
Meaning that the meditator contemplate the breathing impact point at the rim
of his/her nose, calling “Wayopothtappha”
2. Indirect
Meaning that the meditator mindfulness is concentrated on the movement of
his/her abdomen while breathing, called “Wayopothtappha”.

On retreat the meditatior should find the defilement arising certainly stage of
insight called “Vipassanupakilesa” or Defilement of insight” namely :

1. Obhasa : Bright light

Meditator sees bright light which he has never seen before, light instance,
many big and small lights, light that brightens the room as day light does, or light that
shine from own body.
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2. Nana : Knowledge
Meditator feels that the knowledge is more penetrating and completed than it
has ever been before.

3. Piti : Exultation
He/she will find the mind has exciting and enjoyment during retreat.

4. Passadhi : Tranquility
The kind of this insight feels calm in body and mind, without being
distracted and restless. The meditator feels serene, as if has transcended.

5. Sukha : Bliss
The person feels that he/she has never felt this happiness and pleasure
before. Meditator feels so exulted that he/she wants to go on and on in meditation and
wants to tell other about this result.

6. Adhimokkha : Conviction
Meditator has such firm faith in oneself, gratefully and gratitude arising in the
mind.

7. Paggaha : Effort
To make initiation of efforts, real attention to the effort, real practice, does
not give up.

8. Upatthana : Excessive Mindfulness

Meaning that excessive mindfulness causes the meditator to think of the past
and the future while abandoning the present.
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9. Upekkha : Equanimity
Meditator feels the situation without joy or sorrow, pleasure or
disappointment. There is no restlessness, desire, and response to any stimulus. The
meditator is mindfully neutral, and not led by sense-objects, not acknowledging the
present moment.

10. Nikanti : Delight

To be pleased with sensual object, bright light, joy, bliss and images that
appear in meditation.

Vipassanupakilesa or Defilement of insight happen only to those who

practice meditation in the right way. Those who do not meditate and practice faultly
could not find these.

3. The concentration of practice : Gimmick to meditate

The gimmick used The Magga or the Noble eightfold path to conduct,
first, the meditator must understood the detail about the Noble eightfold path :

Sammaditthi : Right View

Meaning right vision, right opinion, right understanding, insight deal with the
right view and the right wisdom. Because, right view is supposed to be the truth or
ultimate truth.

Sammasankappa : Right Thought

Meaning to volitional counterpart of Right View. This refers to the motives
behind your activities, as reflected in your thinking. It might better be understood as
right purpose motives or intentions, In meditation, the Right Thought is one method in
using this technique.
 29

Sammavaca : Right Speech

Mean : good conduct in words or verbal action. Right Speech is expressed by
the right thought or right intention. The meditator must use Right Speech in body action
while meditating.

Sammakammanta : Right Action

It means doing, meaningful duty, doing duty or doing fulfilling work that has to
be done over and over again. The Right Action is used to point to condition arising in
meditation.

Sammaajiva : Right Livelihood

Mean a lift without deceit, treachery, trickery and usury. In insight method it
means to using the action to catch up with the mental state.

Sammavayama : Right Effort

It means the right way to overcome obstacles. The Right Effort is the way to
trying to practice meditation.

Sammasati : Right Mindfulness

It is momentary awareness, or a state in which one is aware of what is going on at
the present moment. Mindfulness is the most important in the four foundations of the
mindfulness.

Sammasamadhi : Right Concentration

Meaning the mental development to gain the wisdom. In action, the destination
is knowledge to all thing that are impermanent, suffering and non-self.
 30

“ The core technique for teaching, learning, practicing, and clear understanding
of Insight Meditation is acknowledgement clearly of the Noble eightfold path. During
meditation retreat the mission of the eightfold path while working together we are calling
it…The Eightfold Way Assembly…”

Thus, many meditors have questions? How to maintain some level of

concentration on the object of mental physical process?
The answer; The insight meditation is the way of mental concentration by using
the mind fixation in body action, walking, standing, sleeping, and sitting. If the
meditator contemplate in walking. When focusing the mind on the movement of the
foot, this is to make a mental effort. That mental is “Right Effort : Sammavayama”.
Because of that mental effort, it is able to focus the mind and be mindful of the
movement of the foot. That mindfulness is “Right mindfulness : Sammasati” because it
leads to the right understanding of the mental physical process. When the mind is
focused on the movement of the foot, it is concentrated on it for a moment, but when the
concentration becomes continuous and constant, stronger and deeper that concentration
is “Right Concentration : Sammasamadhi”.
During the walking meditation in insight: The mind does not stay with the
movement of the foot at the beginning of the practice. Then, one of the mental states
which are together with the mindfulness is the mental state which leads the mind to the
object of meditation. This is known as “Sammasankappa : Right Thought”. The
characteristic of “Sammasankappa” is directing the mind to the object of meditation, this
is, the movement of the foot. Then, it penetrates into the true nature of the physical
process. That knowing or understanding of it as a natural process is “Right View :
Sammaditthi”. Thus, the five mental factors of the Noble Eightfold Path are working
altogether called “The Eightfold Way Assembly” as described above, and they are:
Right Effort : Sammavayama
Right Mindfulness : Sammasati
Right Concentration : Sammasamadhi
 31

Right Thought : Sammasankappa

Right View : Sammaditthi
This method, must be contemplated in the right motive between the major and
minor emotion.
Contemplated by this way mean to be mindful, and trying to catch up on the
objective while meditating.

As the meditator undertake the way of insight meditation in truth. The clear
comprehension will arise at the supreme concept of the insight meditation called
“Trilakkhana or the threefold Training” combined with the Eightfold path in itself.
Sila or Morality combined with ; Right speech ,Right Action ,Right
Liveihood
Samadhi or Concentration combined with; Right Effort ,Right Mindfulness ,
Right Concentration
Panna or Wisdom combined with ; Right View, Right Thought
During meditation, the mind and consciousness will gain and acknowledge
Morality Concentration and Wisdom altogether. Mostly the wisdom is going to
penetrate to the ultimate reality as they are :
The arising and falling is natural, the mind comprehension at the rule of rising
and falling is formal, It’s the law of nature, It is real, we call this Trilakkhana or Dharma
– Niyama : Namely,
Sabbe sankhara anicca : All conditioned states are impermanent
Sabbe sankhara dukkha : All conditioned states are suffering
Sabbe dhamma anatta : All state are non-self

Thus, the impermanent, suffering, non-self are under the stream of

consciousness. They are absolutely arising and falling, unchanging, they have its
origination by the causality and condition. They are the orderliness of nature; Namely
Trilakkhana and Paticcasamuppada as the same.
 32

Paticcasamuppada or Paccayakara or the Dependent Origination: explained how

life arises, exists and continues. Explaination in the mind process.
Paticcasamuppada or Paccayakara or the Dependent Origination: stand on and
refers to the impermanent, suffering, non-self. The interpretation is based on the
principle conditionality, For example
When there is this, that is, or
When the arising of this, that arises, or
When that is not, neither is that, or
With the cessation of this, that ceases.
Paticcasamuppada or Paccayakara or the Dependent Origination :
The principle may be also described by a series of twelve factors. This abstract formula
shows the logic of causal law without content as follows :
1. Conditioned by ignorance (Avijja) is Kamma formation (Sankhara)
2. Conditioned by Kamma formation is consciousness (Vinnana)
3. Conditioned by consciousness is name and form (Nama-Rupa)
4. Conditioned by name and form are the six faculties (Salayatna)
5. Conditioned by the six faculties is contact (Phassa)
6. Conditioned by contact is feeling (Vedana)
7. Conditioned by feeling is desire (Tanha)
8. Conditioned by desire is grasping (Upadana)
9. Conditioned by grasping is becoming (Bhava)
10. Conditioned by becoming is birth (Jati)
11-12. Conditioned by birth are old age, death, grief, sorrow, suffering,
lamentation and despair (Jara Marana Soka)

Above, explained in many different forms. However, the best known mode of
exposition consists of the circle which proceeds either in forward or reverse order.
These 12 components will be defined as follows :
 33

Ignorance : lack of essential knowledge about the four Noble Truths

Karma formation: will, the activities of one’s own volition
Consciousness : bodily or mental recognition
Mind and matter : body and mind, the mentality and corporeality
The six sense Bases: Five sensory organs and the mind
Feeling: sensation of woe and joy or poise
Craving: desire of form, sound, smell, taste, contact and mind-
object
Clinging: attachment, grasping
Becoming: state of existence, life status of sense, form
Birth : arising of self, arising of the five Aggregates
Decay and death: degradation and cessation of vitality
Hence, the core on dependent Origination represent to the ultimate truth of
rising and falling in nature. As if the meditator penetrated in this case, meaning to
understood in wisdom called “Wise Wisdom”. Because of, the mind enlightenment
named of, How to understand meditation?

Ending Episode 1
 34

Episode 2

HOW TO MEDITATE ?
 35

In this way, you should come to understand

that nothing of process is permanent or everlasting.

Every process of the movement is subject to impermanence,

arising and passing away.

 36

Let the wise man control his mind

A controlled mind brings forth happiness

Gautama Buddha speech

 37

Behind every success are Ambition and Attempt.

Behind every success are Diligence, Endurance and the Will to Try.
The path that leads to the destination is to point in the correct direction of life in
truth. The person should set up hope in controlling his/her life. He/she can deal with
aspirations and plans and direct future course of action for the goal as well as for the
good of others. This means that we are our own masters and therefore, are under an
obligation to act with the utmost care and responsibility.
Hence, Insight Meditation is the route for learning, practicing the mind
introspection, cultivate the balance of one’s mind when various stresses start to impact.
Who graduates from the Insight Meditation could be balancing in life when all of this
start to happen.
The Insight Meditation is important in staying balance if he/she has stress in life,
it can help all people who is restless, don’t have peace of mind and don’t have happiness.
It could answers the questions : Who we are?, What we are? As well. We meditate for
knowledge of the root of life, the meaning of life. But, life always have troubles.
Troubles comes from different sources, different forms, different occasions, sometimes it
could be expected or unexpected. So, we must meditate to discover the mind inside. We
meditate for quiet observation, just only building self-awareness, sensitive in mental
movement, mental phenomena, to bring purification of the mind of oneself and know
yourself very clearly.

Anyone who practice in Insight Meditation according to the

Visuttdhimakkhana Sutta is called meditator namely : Vipassana Nayikhana : meaning
using the insight as the direction or the wise wisdom person. The objective is change. It
is easy to explain as this , all things are arising and falling, appear then disappear. All
material created by the the four elements : fire, wind, water, and earth we name them
Rupa and Nama. Rupa is Corpereal. Nama consist of sensation (Vedana), perception
(Sanna), volition (Sankhara), Conscious (Vinnana). These behave according to the law
of change too. These are the three characteristics : Trilakkhana.
 38

Thus, the concept of Insight Meditation is the way of how to adjust the mind
control. The mind is the base for absorbing the emotion from the mental state arouse.
The emotion to be called another name as the “present moment”. The “present
moment” related with the Insight Meditation because the feeling, the emotion arising
when practicing, they are happiness, suffering, hatred, greed etc. The wise wisdom in
acknowledging while meditating arises very clearly is the reality of wisdom of the
knowledge, the wisdom are divided into 3 stages :
1. Cintamayapanna : Wisdom resulting from reflection
2. Sutamayapanna : Wisdom resulting from study
3. Bhavanamayapanna : Wisdom resulting from mental development

Insight Meditation is the methodology from The Four foundations of mindfulness

Insight Meditation official name is called “Vipassana”.
“Vi” meaning is: explicitly, profound and penetrating.
“Passana” meaning is: expertise, clear understanding, enlightenment.

In fact, it can be seen that Bhawanamayapanna : Wisdom resulting from mental

development is most important. It could lead to enlightenment of the reality that many,
many things around us are naturally occurring and expiring by itself. If the person
understood this very clearly, it should be the basis for living with happiness. The
technique most important principles in the practice are four concepts according to The
Four foundations of mindfulness.
1. One must be aware of the conditions of the present moment.
2. The practice must consist of three good qualities : the energy (Atapi);
perseverance and earnesty, doing it seriously at first. Secondly, is Mindfulness (Satima);
mindfulness that recollects and knows the materiality and immateriality that occur. And
lastly, is a clear comprehension (Sampajano); mindfulness that follows and knowing the
materiality and immateriality at all times.
3. Meditate continuously in a line.
 39

4. The five controlling faculties and powers must be balanced.

Faith must be balanced with wisdom.
Effort must be balanced with concentration.
Mindfulness is the supervisor.

In brief, for the Meditator who has practiced contemplation of the mind seriously,
the erroneous view would occur called “Vipallasa”; it’s the erroneous view of the four
types of the real states : namely
1. Supha – Vipallassa - Attraction error
2. Sukkha - Vipallassa - Happiness error
3. Niccha - Vipallassa - Permanent error
4. Atta – Vipallassa - Ego error
But, the meditator knowing at every moment of the conditions that occur via the
body, feelings, the mind and mind-object by awareness in the mental state of knowing
that one is standing, walking, sitting, lying very clearly is aware. This method is the
ways of The Four foundations of mindfulness which will destroy Vipallassa that
happened.
The contemplation of the body will destroy the perversion of seeing the
unattractive as attractive.
The contemplation of the feeling will destroy the perversion of seeing what is
suffering as happiness.
The contemplation of the mind will destroy the perversion of seeing what is
impermanent as permanent.
The contemplation of the mind-object will destroy the perversion of seeing what
is non-self as the self.
After Vipallassa passed away, the conscience would emerge. As the meditator
practices in a line, he/she could find the root of the three characteristics in realities as
well.
 40

The concept to penetrate awareness acknowledgement of The Four foundations

of mindfulness is in a line by these categories : Yonisomanasikara – Intention, Interest,
in conjunction with Sati – Mindfulness, and Sampajanna – clear comprehension, these
are the mind concept that lead to concentration in breathing. When one breath in, the
abdomen rises, when one breath out, the abdomen falls. Therefore, one should focus the
mind only on the abdomen movement.
In retreat, the mental state is roaming in contemplation of the body,
contemplation of the feelings, contemplation of the mind, contemplation of the mind-
object. Herewith, we must point to the emotional retreat with the following topics
which will arise, these are: First, one must observe the emotion called Vitakka – Initial
application, Second is Vicara – dissemination, Third is Piti – Rapture, Fourth is Sukha –
Happiness, and Lastly Ekkhatakkhata – sense object ; One must be aware of Phassa or
senses contact with how to feel when the sight, hearing, smell, taste, body sense, mind
contact; One must contemplates the body phenomena of the earth element, the water
element, the fire element and the wind element as well. All these are observations in the
body movement of the four postures – walking – standing – sitting – lying down. At
last, the ultimate truth leading to the realization of The Four noble truths that consist of
suffering, the cause of suffering, the cessation of suffering, the path leading to the
cessation of suffering at the end.

“Cankama or Walking meditation” is one of the methods of insight meditation

that is done by walking forward and backward in a certain distance for a period time. In
this manner, the tranquility of the meditation will occur while one is walking. But, there
are other benefits of walking meditation as follow:
1. Endurance for long distance walk
2. Endurance for meditation practice
3. Better digestion of food
4. Reduction or treatment of gastric problems
5. Better concentration
 41

Before the start of a walking meditation session one should adjust one’s posture
as follow:
1. Standing upright with weight on the heel.
2. Keep the body in a vertical position and keep the nose, navel and heel in the
same vertical line while doing the walking meditation.
3. Hands should be placed either in front, locked or folded, or locked behind.
4. Keep the eye half – closed, look ahead and down focusing on the ground
about 2-4 meter away. Do not bend the head too low. Do not look at your
feet, the mind will only get distracted.

First of all, you practice this meditation by being aware of your step. When you
take the first right step, be aware that it is “right”. When you take the left step, be aware
that it is “left”. By this way, notice the “right left, right left”. You can also make
mental notes of “stepping, stepping” with out noting the right and left. Labeling or
naming is not as important as the mind that observes the movement of the foot. You
should stress on sharp awareness of the movement of the foot.
When you practice walking meditation, do not close your eyes. Instead, your
eyes must be half-closed that means, relax and keep the eyes normal, and look at a place
on the floor about two or four metes beyond your feet. Do not bend your head too low.
If you do that, tension will develop on your neck or on the shoulder rather quickly. Also,
you may develop a headache or dizziness when your head is bent too low.
You must not look at your feet for if you do, you cannot concentrate well on the
movement of your feet. And you must also not look around ; here and there. Once you
start looking around, the mind goes with the eyes, and your concentration is disturbed.
If you have a tendency or desire to look around when someone is coming towards
you or passing before you, observes that desire very attentively and not as “tendency” or
“desire, desire” until it disappears. When the tendency or desire has disappeared, you
can maintain your concentration without looking around. So please be careful not to
look around, here and there, not to look in different directions but, look at a place in front
 42

of you. This way, you can maintain your concentration and make progress in your
attainment of concentration by the method of walking meditation.

Let’s back up to what was explained earlier. When you walk, you must observe
the movements of the foot , the lifting, pushing and dropping. At the beginning of the
practice, the mind is not well concentrated on the foot. When it wanders, you have to
follow it and observe it as it is until the wondering mind disappears. Only after it has
disappeared do you note the movements of the foot as usual. When you are patient with
the noting of the mind or with the thought by being aware of it, the mind gradually
becomes more concentrated on the movement of the foot. With the mind well
concentrated on the movement of the foot, the movements of the lifting, pushing and
dropping are clearly noted. You are not aware of the form of the foot or the form of the
body.Sometimes, you may be aware of the bodily form but when concentration becomes
deeper and deeper, you lose the sense of the bodily form and the form of the leg or foot.
You realize at that moment that it is just the movement of lifting, pushing and dropping.

When you have realized this, you will be able to distinguish between physical
process and mental process, i.e. when the foot is lifted, the mind notes it as lifting, when
the foot is put forward, the mind notes it as pushing, when the foot is dropped, the mind
notes it was dropping. When you come to realize them as the natural process of
movements, then you also realize that the mind that notes the lifting movement is one
process and the mind that notes the movement is another process. The pushing
movement is one process and the mind that notes it another process. In this way, you
thoroughly realize the two processes of physical phenomena and mental phenomena.
You rightly understand this dual processes as just the natural processes of physical and
mental phenomena. You do not take them to be a person, a being, an “I” or “You”.
Then, there will not occur any false concept of Sakkaya-Ditthi or Alta-Ditthi. When it
has been destroyed, there will not occur any attachment or desire which is the cause of
suffering or Dukkha. Because attachment does not occur, there will not occur any
 43

Dukkha which is actually the result of the attachment. The cessation of suffering is
achieved at the moment you are experiencing the process of the movement of the lifting,
pushing and dropping as just a natural process.

In the process, the mindfulness becomes more constant, uninterrupted and

powerful. As the mindfulness becomes constant and powerful, the concentration become
deeper and stronger. With this concentration, the realization or penetrative insight into
the physical and mental processes become clear. So, it may come to the realization of
many series of lifting movements arising and passing away one after another, the many
series of the pushing movement arising and passing away one after another, and the
series of dropping movements arising and passing away one after another. When you are
aware of these movements in this way, you should come to understand that nothing of
the process is permanent or everlasting. Every process of the movement is subject to
impermanence, arising and passing away.

“Sitting meditation” is another method of insight meditation retreat. And it’s

the most important. Before practicing this method, the meditative posture is most
important, because one must keep the energy channels within the body flowing to
equilibrium, which in turn will assists in balancing your mind and putting it at your
service. Below are the necessary things to do for the sitting meditation posture :
1. Sit with your legs crossed, with separate cushion under your rear.
2. Straighten your backbone, like an arrow without arching back or bending
forward.
3. Keep your shoulders level and your hands four finger-widths below the navel,
with the left hand underneath, palm up, and the right hand on top of it, also
palm up, your thumbs touching to form a triangle or horizontal line by
avoiding touching the palm.
4. Keep your head level and straight, so that your nose is in a straight line with
your navel and thumbs, but arch your neck slightly for elegance.
 44

5. Leave the tip of your tongue touching the roof of your mouth near the front
teeth, which later will enable you to stay for long periods in meditation
without drooling. It will also keep you from breathing too strongly, which
would dry out your mouth and throat.
6. Keep your eyes half-closed, be calm until the eyes closed by themselves.
7. Breath in and out quietly, and evenly, focusing the mind not on an external
object but on an internal object.

Previously, the explanation of The Four foundations of mindfulness that only

observe the movement of the rising-falling and concentrate on the movement of the
abdomen. When you breath in, the abdomen rises; when you breath out, the abdomen
falls; You should focus the mind on the abdomen movement. When the abdomen rises,
you should note it as rising, and when it falls, as falling. You make a note this way as
“rising-falling, rising-falling”. This rising and falling movement of the abdomen in the
Pali language is called Vayo-Dhatu or Wind element.
During the contemplation of the abdominal movement, when you hear a sound or
voice which is loud enough to be notice, take note, of it as “hearing, hearing”. At the
beginning of the practice, you may not overcome it, so you should note, “hearing,
hearing” as much as possible. When you think you have noticed enough, return to the
primary object of the abdominal movement. Sometimes the sound or voice may last for
a second or two. Then, when the sound or voice have disappeared, your mind will
naturally go back to the primary object of “Rising and Falling” which you should
noticed as usual.
When your mind strays away and thinks about your work or your family, or your
relatives, you must leave the abdominal movement alone and observe the wandering
thoughts, making the mental note, “thinking-thinking”. You should be careful at this
point. When you observe any mental state or emotional state, precisely and somewhat
quickly as that the noticing mind becomes continuous, uninterrupted and constant.
When the noticing mind becomes powerful, the thought or idea, or the thinking mind
 45

“stop” by itself. When the noticing mind no longer has any object to notice, it naturally
goes back to the abdominal movement. In meditation retreat, you must not do any
actions or movements quickly. Slow down all actions and movements as much as
possible.

Consideration from walking meditation or sitting meditation, you will come to

know this for yourself as you go on noticing. You, then will become convinced of the
impermanence of all such as phenomena. Later on , it will be succeeded by suffering.
The last step, is to become convinced that all these psycho-physical phenomena are
occurring of their own accord following nobody’s will and subject to nobody’s control.
They constitute no individual or ego entity, it’s non-self. All of impermanent, suffering,
non-self official calling as;
Aniccanupassanayana
Dukkhanupassanayana
Anattanupassanayana

The awareness from above of all, Explained by contemplate of the body,

contemplation of the feeling or sensation, contemplation of consciousness,
contemplation of the mind-object. Contemplation of the body means being mindful of
any bodily process as it occurs; Contemplation of the feeling or sensation means being
mindful of three types of feelings.
Sukkhavedana
Dukkhavedana
Upekkhavedana
Pleasant feeling is called Sukkhavedana. Sukkha means “pleasant”, and Vedana
is “feeling or sensation”. Unpleasant feeling is called Dukkhaveadana. In Pali, the word
Dukkha refers to “Unpleasant”. Neutral feeling is called Upekkhavedana.
When pleasant feeling, unpleasant feeling arises, the meditator must be mindful
of the arising feeling. Some meditators think that unpleasant feeling should not be
 46

observed. Actually, unpleasant feeling must also be watched very attentively, i.e. If the
meditator do not observe or watch the pleasant or unpleasant feeling, the meditator is
sure to be attached to or repulsed by it. That attachment is known as Tanha. Tanha
arises as the desire for the pleasant and the cause and attachment is the effect.

Contemplation of the consciousness means being mindful of not only the

consciousness, but also the mental states that arise with the consciousness. Therefore,
when you are conscious of feeling angry. You should note it as “Anger Anger”, when
the “noticing mind’, through being mindful, has become powerful, the anger will stop.
Then the meditator will realized that anger is not everlasting, it arises and passed away:
it is impermanent: Contemplation of the mind-object means awareness of the arising of
The Five hindrances in the mind during meditation.

Walking meditation and sitting meditation are means to mental development, it’s
the effort made by the meditator to understand correctly the nature of the mental and
physical phenomena, taking place in his/her own body. Physical phenomena are the
things or objects of which one clearly perceives within oneself. One’s entire body that
one clearly perceives constitutes a group of material characteristics called “Rupa”. Mind
or mental phenomena are acts of consciousness or awareness called “Nama”. These
Nama and Rupa are clearly perceived to happen whenever they are seen, heard, smelled,
tasted, touch or thought of. He/she must take our self-aware of these occurrence by
observing them and noticing as “seeing-seeing” “hearing-hearing” “smelling-smelling”
“tasting-tasting” “touching-touching” “thinking-thinking”. Every times one sees, hears,
smells, tastes, touches, thinks, one should make a note of that fact.
With every act of breathing the abdomen rises and falls, which movement is
always evident. This is the material characteristic known as the wind element, the
element of motion. He/she should begin by noticing this movement, which may be done
by having the mind intently observing the abdomen. He/she will find the abdomen
 47

rising when you breath in, and falling when you breath out. The rising should be noted
mentally as “rising” and falling as “falling”
If the movement is not evident from just noticing it mentally, try touching the
abdomen with your palm . Do not alter the manner of the breathing, neither slow it down
nor make it faster. Do not breath too vigorously either. Breath steadily as usual and note
the rising and falling of the abdomen as they occur. Note it mentally, not verbally.

Practicing insight meditation, the name or saying does not matter. What really
matters is “to know or perceive it”. While noticing the rising of the abdomen, do so
from the beginning to the end of the movement as if he/she is seeing it with your own
eyes. Do the same with the falling movement. Notice the rising movement in such a
way that your awareness of it is concurrent with the movement itself.
From the above, the explanation in depth of the word “ing” means it’s only applied
during the walking, standing and seeing in meditation. It is not important to concentrate
intently. The core of insight meditation is the knowledge and awareness of the present
moment.
“Ing” should be maintained while he/she is in meditation. Because, completed in
wording. As if the word “standing or stand” is not a matter to realize while he/she is
moving in the moment. The gimmick is dependent on your to choice.

During meditation, the mind may wander elsewhere while the meditator is
concentrating on the abdominal movement. This must also be noted by mentally saying
“wondering-wondering”. When this has been noted once or twice, the mind stops
wandering; then it will go back to note the rising and falling of the abdomen. If the mind
reaches somewhere, notice it as “reaching reaching”; then go back to note the rising and
falling of the abdomen.
To summarize, whatever thought or reflection occured should be noted. If you
imagine, note it as “imagining”. If you think, note it as “thinking”. If you feel happy,
 48

note it as “being happy”. If you feel bored, note it as “boring”. If you feel glad, note it
as “being glad”.
The noticing during contemplation of all the aspects of the consciousness is called
“Chittanupassana”

After practicing sitting meditation for a long while, the sensations of stiffness and
warmth will occur within the body. These are to be noted carefully, similarly with the
sensations of pain and tiredness. All these sensations are called “Dukkhavedana”, or
unsatisfactory feeling, and must be noted as “Vedananupassana”

At the beginning of the practice, the meditator should find that these sensations
may tend to increase and lead to a desire to change the posture. This desire should be
noted. Afterwards, go back to note the sensations of stiffness and heat, etc. So, all
meditators should be patient in meditation, if you shifts or changes your posture too
often, because you can’t endure the sensation of stiffness that arises, Samadhi or good
concentration can’t develop.
Patience is needed in meditation. Patience means the ability to endure the
unpleasant sensations which occurr within the body like stiffness, heat and pain, the
others that are hard to bear. You should not immediately give up the meditation on the
appearance of such sensations, and change the meditation posture. You should go on
patiently, just noting them as “Stiffness, Stiffness” or “Hot, Hot”. Moderate sensations
of these kinds will disappear if you go on noting them patiently. When the concentration
is good and strong, every intense sensation will mostly disappear, after that go back to
note and be aware of the rising and falling of the abdomen.

If the meditator has a reason to change the posture, He/She should notice it
as “Wishing to change, Wishing to change”. If the arm rises, notices it as “Rising,
Rising”. This change in the posture should be made gently and always noticing it as
“Rising, Rising” , “Moving, Moving”.
 49

The intention that there are no intermissions during the acts of noticing or
being aware between the practice of meditation, it should be continuous and
unremitting, every time you make a change in the posture, you begin by noticing your
intention or desire to make the change, and go on to notice every movement closely.
Thus, with every act of noticing, the meditator will come to know his/herself
clearly. That is the object of awareness or attention and the mental quality that recollect
to notice. This is the way to start insight meditation knowledge.

“Vipassana – Nana or Insight Meditation” is the wise wisdom that starts in

retreat from the beginning until the end. The awareness should be clearly understood by
observation consecutively and take note. The performance in Vipassana – Nana consists
of the seven enlightenment in the mental and material stages as; impermanent, suffering
and non-self.
The seven Visuddhi or the seven stages of purification : meaning being
purify, the seven stages of purification are divided as follows :
1. Sila Visuddhi : Purification of the Moral conduct
2. Citta Visuddhi : Purification of the Mind
3. Ditthi Visuddhi : Purification of the Wrong View
4. Kankhavitarana Vissuddhi : Purification by Overcoming Doubt
5. Magga - Magga – Nana Dassana Visuddhi : Purification of
knowledge with insight into the Distinction between the right Path
and the wrong Path
6. Patipada Nana Dassana Visuddhi : Purification of the knowledge and
vision
7. Nana Dassana Visuddhi : Purification of the knowledge and vision

The Solasa – Nana or the sixteen knowledge : meaning insight knowledge

that consist of 16 items as follows :
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1. Nana – Rupa Pariccheda – Nana : Knowledge of the delimitation of the

2. Paccaya – Pariggaha – Nana : Knowledge of discerning the
3. Sammasana – Nana
4. Udayabbaya – Nana
5. Bhanga – Nana
6. Bhaya – Nana
7. Adinava – Nana
8. Nibbida – Nana
9. Munchitu – Kamyata – Nana
10. Patisankha – Nana
11. Sankharu – pekkha – Nana
12. Anuloma – Nana
13. Gotrabhu – Nana
14. Magga – Nana
15. Phala – Nana
16. Paccavekkhana – Nana
mental/material states
conditions of the mental/material
: Knowledge of comprehension of the
mental/material as impermanent
unsatisfactory, and non-self
: Knowledge of the contemplation on
the rising and passing away
: Knowledge of dissolution
:Knowledge of awareness as
fearfulness
: Knowledge of misery
: Knowledge of disgust
: Knowledge of the desire for
deliverance
: Knowledge of Re-observation
: Knowledge of equanimity about
formations
: Knowledge of adaption
: Knowledge of maturity
: Knowledge of the path
: Knowledge of fruition
: Knowledge of reviewing

The seven stages of purification and the sixteen knowledge are the cyclical
system of arising and passing away that bring awareness during retreat. Then, when you
concentrate continuously and seriously, you will clearly understood the reality of the
nature as “always changing”. All the steps could be explained indepth by this way.
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Sila Visuddhi : Purification of moral conduct

This is a basic requirement for the meditator to progress in his/her concentration

as well as insight. When moral or Sila is purified, the mind too becomes calm, serene
and happy. If he/she cultivates mindfulness, he/she can easily concentrate the mind on
any object of mental or physical process. Concentration can be easily attained through
mindfulness based on the purified moral conduct. So the purification of Sila is a pre-
requisite of a meditator to make progress towards the goal.
In case of sitting meditation, sit with crossed legs while inhaling, the abdomen
will rise, thus notes it as “Rising”, When exhaling the abdomen will fall, notes it as
“falling”. So, make it clear that you should be mindful of the rising and falling in the
present moment. Not before and after. This observation of the wind correctly touching
is officially called kayanupassana.

Citta Visuddhi : Purification of mind

The second purification is Citta Visuddhi. When the mind is well concentrated
on the object of meditation, either mental or physical process, your mind is purified from
all kinds of defilement or hindrances. When the mind is free from hindrances, it
becomes penetrative, so penetrative that it realizes the true nature of the mental and
physical processes as they really are.
Action : During walking meditation as one notice the “right-left” movement,
he/she may see something and the mind catches sight of seeing as the thing seen. The
meditator should take note as “Seeing, Seeing” until all things have disappeared. Then,
go back to concentrated in the pacing as before.
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Sitting meditation is the same. While noticing the “Rising, Falling”, the mind
may think of something else. Therefore, meditate as “Thinking, Thinking” up to them
passing away. After that, back up to noticing the “Rising, Falling” again.
In this method, the meditator agrees how to use the technique to control the mind.
The momentary concentration will arises and block the defilement and hindrances to
escape. Benefit arise from getting the consciousness stronger and stronger.

Ditthi Visuddhi : Purification of Wrong View

Purification here means that a meditator having penetrated into the true nature of
the mental and physical processes, does not take them to be a person or a being, a soul or
a self. Then, he/she has purified the view, he/she has destroyed the false view of a soul
or a person or a being. Thus, he/she has attained ditthi visuddhi.
Action : In continuing practice of the breathing, the wise wisdom in knowledge
term of the first insight stage will appear namely :
1. Nana – Pupa Pariccheda – Nana : Knowledge of the delimitation of the
mental/material
This stage makes one know how to distinguish each bodily process that he/she
notices. Furthermore, one realizes that “The knowing of the rising movement is one
process; the knowing of the rising movement is an act of noticing. In this way, he/she
comes to know the mental act of noticing and the material act of noticing.
Wording: “know” means awareness and understanding of mental/material
“Knowing the material” means, the eyes sees this is a man, animal etc.
“Knowing mentality” means, agreement this is a man, animal etc.
In retreat, the mental image arises in the mind by the concentration in meditation
exercise. Examples; fueling heat just like being very near a fire, body freezes, itches,
beriberi; see the sky, mountain, sea etc. If all of these arising, he/she should take note
and concentrate as well.
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After such an attainment, the meditator will realize the truth by himself or herself
that in reality there’re only mental/material nothing else. The purified views means
achieving the purification of the wrong view.

Kankhavitarana Visuddhi : Purification by overcoming Doubt

Kankha means to doubt
Vitarana means to overcome
Hence, kankhavitarana means overcoming doubt
In Action : Changes the walking meditation into “Lifting-Dropping”
In sitting meditation add noting the “Rising-Falling” “Rising-Falling”
During the sitting meditation, the meditator may experience the condition
pertaining to righteousness called “Sabhava”, which means self-existence, self-
happening, and self-appearing. Another relevant word “Sabhava-Lakkhana” signifies
the conditions or phenomena happening inside the body and mind of the meditator
during the sitting meditation with closed eyes. Some meditator may start seeing the sight
of dusts of cream color spreading around him/her. When consciousness is intense and
stable, the dusts or fog will move slowly and disappear. So, the others insight stages in
insight meditation will arise as follows;

2. Pacaya – Pariggaha – Nana : Knowledge of discerning the conditions

of the mental/material
This insight stage means “Knowing of the cause and condition”, easily
explains as follow; How do you feel when seeing or hearing! Answers; Because, the
emotion and mental phenomena work together to agree and accept for all.
While in retreat, if the meditator feels like there is a cold wind blowing, or
feels that it is stagnant, with this appearance, the meditator should accurately meditate
on only the rising and falling conditions of the abdomen. In fact, this is the knowledge of
discerning the state of the cause and condition.
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When one attains to this knowledge by discerning the state as detailed

above, he/she will realize that everything in this world exists because of cause and
condition called Paticcasamuppada or the dependent Origination will be fully realized
and thoroughly understood according to the diagram in below :
: Because Ignorance (Avijja) is the condition (Paccaya), formation
(Sankhara) occurs
: Because formation (Sankhara) is the condition (Paccaya), consciousness
(Vinnana) exists
: Because consciousness (Vinnana) is the condition (Paccaya), there are
Name and form (Nama – Rupa)
: Because Name and form (Nama – Rupa) are the conditions (Paccaya),
there exists the Bases or Sources (Ayatana)
: Because the Bases or Sources (Ayatana) are the conditions (Paccaya),
there are six faculties in contact (Phassa)
: Because the six faculties are in contact (Phassa) is the condition
(Paccaya), there is feeling (Vedana)
: Because feeling (Vedana) is the condition (Paccaya), Desire (Tanha)
occurs
: Because Desire (Tanha) is the condition (Paccaya), Grasping (Upadana)
exists
: Because Grasping (Upadana) is the condition (Paccaya), Becoming
(Bhava) exists
: Because Becoming (Bhava) is the condition (Paccaya), Birth (Jati)
occurs
: Because Birth (Jati) is the condition (Paccaya)
: There is old age (Jara) and Death (Marana)
Such realization and understanding as mentioned in Paticcasamuppada is
the Knowledge by discerning the conditionality (Pacaya – Pariggaha – Nana), this should
lead to the third insight stage later on.
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3. Sammasana – Nana : Knowledge of comprehending that the mental/material

is impermanent, unsatisfactory, and non-self

When this “purification by overcoming doubt” has reached maturity, the

meditator will discern the initial, and final phase of any object noticed. In performing
the sitting meditation, “Rising falling”, he/she notices the various object that he/she will
discern distinctly that only after each earlier process has ceased, does arise a subsequent
process. For instance, only when the rising movement of the abdomen has come to the
end, does arise the falling movement; only when that has ended, is there again a rising
movement.
Practicing : During the attainment of the third insight stage, the meditator will
perceive mental images and conditions such as; bright light or images gradually
appearing, existing for a long moment, and slowly disappear. Then the new and
enormous light occurs in front of him or her, receding with a slow motion, getting
smaller and smaller and tardily becoming invisible. While performing sitting meditation,
he/she feel that sudden coldness and the body hair will stand upright and hair will bristle.
Moreover, newest meditator, by performing the sitting posture may undergo
other suffering : aching knees, painful legs or ankles so seriously that they almost loses
patience. In such case, if one endeavor to continue the sitting meditation, those strong
suffering may not exist any more. Such suffering are known as the lower suffering.
But, if one’s painful feeling ceases, another arises, and when that has ceases,
again another arises. In this case, if the meditator concentrates more and more, he/she
will clearly see the three characteristics by this way. He/she understand that the
corporeality of the painful feeling arising is the suffering or Dukkhanupassana. After
that the heat or ache are both impermanent or Anicca or Aniccanupassana. And lastly,
all of the heat suffering are undesirable but unavoidable, these are non-self whom one
cannot control and command, here it means that it is Anatta or Anattanupassana.
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Comprehension of the above comes from the wise consideration in experiencing

the third insight stage.

4. Udayabbaya – Nana : Knowledge of the contemplation of the rising and

passing away.
The fourth insight stage is the wise wisdom such as; “The mental and material
state that one cannot be aware that it exists”. In this Nana the meditator will find the
defilement of insight, if he/she got it, it’s means you are in the right method in the
practice. All of the mental images arising and gone are explained as follow:
: The mental image arising from the first to the fourth insight stages are called
“Emotional commandment”.
: The mental image arising from the fifth insight stage is called “Realization
Commandment”.

Magga – Magga – Nana Dassana Visuddhi : Purification of the knowledge

with insight into the Distinction between the right Path and the wrong
Path
At this stage of insight. The meditator will experience the result of very good
meditation : happiness, serenity arising are only the defilement of insight and they are
the wrong path in meditation practice. To be on the right path, he/she must instead
continue to meditate and practice strenuously. If he/she knows that this is only a minute
and trivial experience and not be concerned with, then this is excellent. He/she will then
go ahead with practicing on the right path. It means purification by knowledge and
vision differentiating between right path and wrong path.

Patipada Nana Dassana Visuddhi : Purification of knowledge and vision

of the course of Practice
The sixth one is Patipada Nana Dassana Visuddhi,
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Patipada means the course of practice

Nana means knowledge
Dassana means Vision
So, Patipada Nana Dassana means Purification by knowledge and vision of the
course of practice. It means that when the meditator gets over the corruption relating to
brilliant light, rapture, tranquility, happiness, attachment etc, and his/her knowledge
remains concerned exclusively with the arising and passing away of the processes
noticed. For then, at each act of noticing he/she does the following: “The noticed object,
having arisen, disappears instantly”. If it also becomes clear to him/her that each object
disappears just where it arises; it does not move on to another place. When you reach
this stage, you have attained the next ten insight stages.

5. Bhanga – Nana : Knowledge of dissolution

In the fifth insight stage, the meditator sees them as part to part, link by link that
“Just now it arises, just now it dissolves”. Hence, it could be explained as the
realization of the pass away of emotion and mentality as “When the emotion arises in the
body, it will disappear first, the second disappearance is the mental that follow”.
From the above, during retreat the meditator will find the follow:
During the sitting meditation “his/her body at this moment slowly become
separated and vanishes, similar to groups of clouds or smoke that form opaque masses.
Thereafter, the groups separate and float into the air.
If practicing walking meditation with open eyes, sees his/her feet vanish for a
short moment.

6. Bhaya – Nana : Knowledge of awareness as fearfulness

Bhay – Nana : gets to comprehend the perishable in the mental/material state
Bhaya – Nana: gets to clearly understand that “In the past all of the physical
things are destroyed, In the future, it should be the same, In the present, they are still
being destroyed”.
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Bhaya – Nana : gets to understand that “All of physical thing should be feared”.
In practice : He or she on going on a sitting meditation, frightful conditions
might be in some meditator’s presence. For instance, the body remain are the skin and
skeleton. Thus, must one be mindful in the consciousness to note that they are only
phenomena arising in the mental image, then, he/she should be aware of “Seeing
,Seeing” or “Knowing, Knowing” as usual.

7. Adinava – Nana : Knowledge of misery

Adinava – Nana or knowledge of misery, Name (Nama), Form (Rupa) and
Formations (Sankhara) occurs after Bhaya – Nana. The latter knowledge is rather
similar to the Adinava – Nana. However, Adinava – Nama is the knowledge of misery,
realizing that the Name(Nama), Form (Rupa) and Formations (Sankhara) are
disadvantageous. It’s leads to the wisdom that Formations (Sankhara) is only suffering,
discomfort and tasteless etc.
In retreat, the bodily conditions of the meditator changes to those of a swollen
dead body. Occasionally, the meditator feels like burning heat and freezing in the body.

8. Nibbida – Nana : Knowledge of disgust

After the meditator realizes that the Nama, Rupa and Formations are
frightening and disadvantageous as mentioned in the six insight stage and the Seven
stage, he or she should continue to perform insight meditation without being
discouraged. Then the knowledge of disgust (Nibbida – Nana) occurs.
In the cases of some meditators during sitting or walking meditation, many
conditions or phenomena will happen, For example, some suffers from itching on the
skin of some physical organs. When these conditions become apparent, the meditator
should with concentrated mind meditate on the exact points of “Itching, Itching”
Even in the walking meditation, conditions appear, making the meditator feel
as if he/she is stepping on a needle or thorn to tremble. He/she should concentrates and
be mindful of noting “Knowing, Knowing” as well.
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9. Munchitu – Kamyata – Nana : Knowledge of desire for deliverance

With this knowledge (now acquired) he/she feels disgusted with regard to
every formation noticed, there will arise a feeling to forsake these formations or to
become delivered from them. The knowledge relating to that desire is called
“knowledge of the desire for deliverance”
At that time, usually various painful feeling arise in his/her body and it is
hard to maintain one posture. All the master entitle this insight stage as the “Time to go
say goodbye”. Because of, the extreme heat arising, the extreme cooling arising, the
extreme ache and pain arising. This is the “height of pain”. When the meditator passed
this point, he/she will get jump to another level. If not, that means going back home.

10. Patisankha – Nana : Knowledge of Re-observation

This is the knowledge of Re-observation of the Name (Nama), Form(Rupa),
and Formations (Sankhara) by means of three characteristics. If one succeeds to this
insight stage, the meditators will clearly understood the meaning of impermanent,
suffering and non-self.
This stage during the retreat will need strong mental image once again in the
body and the mind. And also, this stage is only “Nana” to reflect on all of the
experiences before.

11. Sankharu – pekka – Nana:Knowledge of equanimity about formations

This insight stage will cut off happiness or fright arising in the mind until it
can be moderated.
At this insight stage, the mind will be roaming in itself in preparation for the
deeper stage namely :
Vutthana – Gamini – Vipassana; is the knowledge of the wisdom leading to
the comprehension of impermanent, suffering and non-self.
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In the insight meditation method, while meditating at this stage all of the
defilement will return to arise as before : But, if knowing all of this is happening that
“All of happiness, suffering, defilement always arise in our body and mind, if they arise
or not, it does not matter, In reality, we could not escape. Thus, the last way to accept
only ignorance is enough.

Remark : In insight meditation, the mental image and all of the phenomena
will arise from the first insight stage to the eleventh insight stage. When one cross over
to the eleventh insight stage; the faith, effort, mindfulness, and concentration, will be
stronger and strong enough to penetrate the wise wisdom that “The eightfold path will
start at this moment” and it should lead to the way to extinct the darkness in the mind
and created the enlightenment by this way.

12. Anuloma – Nana : Knowledge of adaption

Here the knowledge by way of noticing that occurs last in the series constituting
insight leading to emergence, is called “knowledge of adaption”. This is the end of the
purification by knowledge and vision of the course of practice.

13. Gotrabhu – Nana : Knowledge of maturity

Immediately afterwards, a type of knowledge manifests itself that as if it
were, falls for the first time into Nibbana, which is void of Formation (Conditioned
phenomena) since it is the cessation of them. This knowledge is called “maturity
knowledge”.

Nana Dassana Visuddhi : Purification of knowledge and vision

The vocabulary from this purification could explained as they are :

Nana is knowledge
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Dassana is Vision
Visuddhi is purification
Thus, Nana Dassana Visuddhi means purification of knowledge and vision.
It’s leading to another three insight stages inside.

14. Magga – Nana : Knowledge of the path

It follows immediately by the knowledge that abides in that same Nibbana,
which is void of Formations since it is the cessation of them. This is called “path
knowledge”. It is also called “purification by knowledge and vision”.

15. Phala - Nana : Knowledge of fruition

This again is immediately followed by knowledge that belongs to the final
stage and continues in the course of its predecessor. It abides in that same Nibbana,
which is the void of Formations since it is the cessation of them. This is called “fruition
knowledge”

16. Paccavekkhana – Nana : Knowledge of reviewing

The duration of that threefold knowledge of maturity, path and fruition are
not long. There arises knowledge of reviewing, through that the insight leading to
emergence come along with the very rapid function of noticing, this is the “knowledge
reviewing the path”
Also discerns is that the consciousness abides in that same stage of cessation
during the intervening period between the path and reviewing. This is “knowledge
reviewing fruition”
Then, the meditator should understand clearly that all of the experiences only
stand on emptiness. This is the “knowledge reviewing of Nibbana”
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Hence, all of the sixteen insight stages that are the knowledge to take note of
the “mental-material phenomena”, these are the awareness of the cause of action by the
feeling in sensation of woe, joy or poise arising and passing away. They could be
divided into three modes namely :
1. Nata – Parinya - The knowledge by “Awareness” in the
characteristics of Nana - Rupa Pariccheda
Nana and Paccaya - Pariggaha - Nana.
2. Tirana – Parinya - The knowledge by “Observation” in three
characteristics as impermanent, suffering,
and Non-self. They are included in
Sammasana–Nana and Udayabbaya– Nana.
3. Pahana – Parinya - The knowledge by “Abandoning” that
should Be start from Bhanya – Nana.

Therefore, when the meditators have experience to the comprehension in the

method of how to meditate ? Later on, he/she will reach another level.

Ending Episode 2
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EPISODE 3

HOW TO KNOWLEDGEABLE
ABOUT MEDITATION?
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He whose mind is steadfast

The wisdom of such is perfect

Gautama Buddha speech

Another successful and beneficial in the practice of insight meditation should be

gained from the mental development and wise wisdom that one understood, educated,
 65

penetrated on the doctrine of the path to enlightenment or the method to cease the
suffering called “Bodhipakkhiya – Dhamma” there are thirty seven qualities
contributing to enlightenment namely,
1.Satipatthana 4
2.Padhana 4
3.Iddhipada 4
4.Indriya 5
5.Bala 5
6.Bojjhanga 7
7.Magga 8

1. Satipatthana 4
The four foundations of mindfulness
“Sati or being Mindful ” means being aware of the state of oneself
“Patthana or foundation” means being constantly aware
Hence, Satipatthana means to be aware of the mindfulness of the four
foundations to deal with the body, the feeling, the mind and the object of the mind.
Satipatthana consists of four categories :
1. Kayanupassana
2. Vedananupassana
3. Cittanupassana
4. Dhammanupassana
The concept to practice is the mindful acceptance of the natural phenomena
arising because of the cause and condition of reality, such as, when one is suffering, one
must be mindful of the cause and condition,Why the suffering arises? Not to give in to
the suffering. You should position yourself in moderation and be aware of the emotion
that arises as they truly are and refrain from fearing, then explore the cause that lead to
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the arising of this suffering, when he/she is mindful and in contemplation with the
wisdom. The outcome should be acknowledged and accepted to the way as the cause of
suffering arises. The result is the knowledge and penetration because of wise wisdom by
meditation practice.
But, moreover, to realize, the meditator should practice the four foundations of
mindfulness in a steadfast manner. Until he/she achieve a clear understanding of the
rising and falling of the breath as they occur.
- To acknowledge the rising and falling, sitting meditation is to know about
the body
- To acknowledge the pain which happen during meditation is to acknowledge
the feeling
- To acknowledge the thinking while in meditation is to acknowledge the
thought
- To acknowledge the five hindrances to meditation is to acknowledge the
mind -object
As the meditator observes and is aware of all the phenomena as outlined above.
That is the way the meditator should practice the insight meditation, what has to be done
has been done already.

2. Padhana 4
The four great effort
“Padhana” means the right way to overcome obstacles and danger that can occurs
in the mind.
Padhana 4 or the four great efforts; in the attempt to meditate one should
combine the 4 categories namely,
1. Sanvara
2. Pahana
3. Bhavana
4. Anurakkhana
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1. Sanvara : is “The self –control in acknowledging the effort of avoiding”, in

depth it is the effort to cut off the root of the evil, sin as; Lobha (Greed) Dosa (anger)
Moha (delustion).
2. Pahana : is “preventing the defilements while being mindful of the effort of
overcoming”, The concept is based on trying to get rid of the evil, the sin that caused
suffering to oneself and others. So, the intention is one great effort for the meditator to
practice.
3. Bhavana : is “Using the effort to develop”, this is the way to create and settle
down the morality in our self.
4. Anurakkhana : is “keeping the mind from distraction through mindfulness is
the effort of maintaining”, Anurakkhana means to guard the moral, concentration, and
wisdom to keep in mind then boost it up evermore.
During the meditation, the acknowledging of the four great efforts should be as
follow:
- Self-control in acknowledging of the effort of avoiding
- Preventing defilements while being mindful that it is the effort of overcoming
- Focusing the mind on meditation is the effort of developing
- Keeping the mind from distraction through mindfulness maintain the result

3. Iddhipada 4
The four basis of success
“Iddhi” in Pali means success, successful
Hence, “lddhipada” means the way to success, in business term that is the way
and the method leading to success as outlined below:
1. Chanda refers to Aspiration
2. Viriya refers to Effort
3. Citta refers to Thoughtfulness
4. Vimansa refers to Investigation
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But , in Dhamma term and insight meditation it is explained as:

1. Chanda Fondness of acknowledging the goal
2. Viriya Striving to acknowledge the effort
3. Citta Attention to acknowledging is the main interest
4. Vimansa Consideration in acknowledging is the examination for
improvement
Therefore, if one is mindful of the four basis for success as detailed above, one
can be sure that one should succeed as one wishes.

4. Indriya 5
The five controlling faculties
The five controlling faculties are the most important in the fulfilling one’s duty. They
consist of 5 kinds namely:
1. In retreat, keep the mind in the present moment that is: Confidence
2. To be continually mindful that is: Effort
3. To know what the body is going through is: Mindfulness
4. Attempt to understand the present state of mindfulness is: Concentration
5. To know the present, the body and the mind is: wisdom thus, when the
meditator notes or determines what they are;
- Maintain the mind only on the rising and falling is, Confidence
- Intention and concentration of the mind on the rising and falling is Effort
- Keep the mind focusing on when did the abdomen rises and falls will be the
start and finishing point, that is: Mindfulness
- Intention to keep the mind concentrating only on the rising and falling of the
abdomen is: concentration
- Being aware of the rising and falling is: wisdom

5. Bala 5
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The five powers

The five powers are the moral principles for meditator to accept and practice,
they could eliminate defilement and give more attention into insight. The five power
consist of:
1. Saddha – Faith: be confidence in meditation
2. Viriya – Effort: try hard during meditation
3. Sati – Mindfulness: to be aware
4. Samathi - Concentration ; Steady focus on the mind - object
5. Panna - Wisdom ; To understand one’s emotion
For these reasons, the five power namely faith, effort, mindfulness, concentration
and wisdom, they are the powers to help one transcend to the thirty – seven qualities.

6. Bojjhanga 7
The 7 enlightenment factors
Bojjhanga or the enlightenment factors means to acknowledge that the law of
nature is real as: Knowing the suffering, knowing the cause of suffering , knowing the
cessation of suffering , knowing the path leading to cessation of suffering.
The source came from the Buddha era, the one monk question to Gautama
Buddha,
“Oh! Lord Buddha many monks do not understand the doctrine named
Bojjhanga, what is the meaning of this!”
Gautama Buddha replied:
“Monk! Bojjhanga is the doctrine that lead to the enlightenment”

Bojjhanga 7 or the 7 enlightenment factors consist of :

1. Sati : Mindfulness
2. Dhammavicaya : Truth- investigation
3. Viriya : Effort
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4. Piti : Elation
5. Passaddhi : Calmness
6. Samadhi : Concentration
7. Upekkha : Equanimity

1. Sati : Mindfulness; the mindfulness in enlightenment factors is the cultivation

of the ability to analyze the cause and condition in the feeling of the emotion. All of the
feeling came from the six – senses portals as they are ; the eye, the ear, the nose, the
tongue, the body , the mind.
2. Dhammavicaya : Truth- investigation means to consider, ponder the
enlightenment by using Bhavanamayapanna (the wisdom resulting from mental
development) penetrate the three characteristic as impermanent, suffering and non-self.
3. Viriya : Effort; this Effort is the strive to mindfulness in the body and mind.
The body Effort - this effort is focusing to keep and observe the movement
during the standing , walking , sitting , lying.
The mind effort – Focusing and keep the mind to avoid the defilement and
hindrances.
4. Piti : Elation – this is the contentment or satisfaction.
5. Passaddhi : calmness – the calmness is the way refer to the tranquility without
greed, hatred and delusion.
6. Samadhi : concentration this is the concentration in insight meditation.
7. Upekkha : Equanimity Upekkha arises by balanced in the five powers
(Confidence, effort, concentration, mindfulness, wisdom) After the powers become equal
because of maturity and experience in the 6 enlightenment factors. Then, Upekkha will
take place.

7. Magga 8
The eightfold path
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According to Buddhism, “Mujjhima patipada” is the middle path or the moderate

practiced of conduct. The Right Mujjhima Patipada or the right middle way is
characterized by the following;
1. The middle way is the middle practice in which the Gautama Buddha
recommends his Buddhist assembly to avoid the two extreme ways of life,
Senual indulgence
Self - mortification
2. The middle way is the process of cessation of suffering. The process of
cessation of suffering is the Eightfold path under the middle way or Mujjhima Patipada.
3. The middle way is the practical application of Buddhist ethic the method of
practice for a better way of life

Hence, Mujjhima Patipada is regarded as the Buddhist ethic, it is the teaching of

morality and meritorious acts for lay people to abide by. It is the Eightfold Path or
Magga consists of 8 Folds;
1. Sammadithi Right View
2. Sammasankappa Right Thought
3. Sammavaca Right Speech
4. Sammakammanta Right Action
5. Sammaagiva Right Livelihood
6. Sammavagama Right Effort
7. Sammasati Right Mindfulness
8. Sammasamadhi Right Concentration

These 8 Folds are categorized into 3 fundamental models of training called

Trisikkha. In short called, Sila, Morality, Samadhi, Concentration, Panna, wisdom as
shown below:
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Sila : Sila Sikha or training in higher morality is for the development of the body
and vertical actions under :
1. Sammavaca Right Speech
2. Sammakammanta Right Action
3. Sammaajiva Right Livelihood

Samadhi : Samadhi Sikha or higher training in mentality under ;

1. Sammavayama Right Effort
2. Sammasati Right Mindfulness
3. Sammasamadhi Right Concentration

Panna : Wisdom or Panna Sikha is the training for higher wisdom under ;
1. Sammaditthi Right View
2. Sammasamkappa Right Thought
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Morality
Sila Sikha

Among these three fundamental modes of training, Sila : Morality, Samadhi :

Concentration, Panna : Wisdom Sila : Morality is the first recommended in Buddhist
practice for development of personal levels. There are 5 precepts for lay Buddhist to
observe as follow:
1. Abstain from killing living being
2. Abstain from stealing
3. Abstain from sexual misconduct
4. Abstain from telling lies
5. Abstain from liquor, spirit and alcohol
Therefore, Sila or Morality contributes to harmony and peace on the social level.
In the Theravada sect, Sila or morality is the most important step on the spiritual path.
Without morality, Meditation training in Sammasati : Right Mindfulness and
Sammasamadhi : Right Concentration cannot be attained . Morality and concentration
lead to wisdom in the Buddhist religion.
Morality : Sila Sikha the path of training in morality consists of Sammavaca :
Right Speech , Sammakammanta : Right Action , Sammaajiva : Right Livelihood can be
explained as follow:

Sammavaca
Right Speech
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Sammavaca : Right Speech is one of the group in the three fundamental models
training called trisikkha.
Samavaca : Right speech means good conduct in word or verbal action. Right
speech is expressed through the right of intention. It is a part of practice of morality in
the second precept. Right Speech is made up of honest words, eliminate tale bearing,
gossip, vain talk. It may be said that honest tales of moral behavior are the obvious result
of mastery of Right Speech.

Sammakammanta
Right Action
Buddhism classifies action into three categories: Bodily action , Verbal action ,
Mental action.
In this Fold, concentrate on the right bodily action under the rule of the three
precepts as below:
Abstain from Killing
Abstain from stealing
Abstain from sexual misconduct
Buddhist teaches not only to refrain from the three unwholesome actions but also
to practice the right course of behavior without prejudice. These are known as Agati 4;
1. Chandagati Prejudice caused by love or desire
2. Dosagati Prejudice caused by hatred or enemy
3. Mohagati Prejudice caused by delusion or stupidity
4. Bhayagati Prejudice caused by fear
Absolutely, Right Action is the conduct for doing moral and right ethic.

Sammaajiva
Right Livelihood
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Sammaajiva : Right Livelihood means leading a life without deceit , trickery . It

should seek the opportunity to engage in and enjoy meaningful work in every life.
Right Livelihood under the principle of morality. This includes 3 bodily actions;
Abstain from killing, stealing, and sexual misconduct. In 4 verbal actions: Abstain from
false speech, harsh speech, tale bearing, vain talk or gossip. In mental actions; non-
covetousness, not ill-will, and right view.

Concentration
Sammadhi Sikha

Sammadhi Sikha : Concentration, The training of concentration through

meditation one of the third fold of Trisikha.
There are actually 2 main categories of meditation, Samatha : Tranquil , and
Vipassana : Insight Meditation . This case specific in Vipassana practice is to become
perfectly identified with his own being and experience. He/she come to perceive the
realities of impermanence change, dissatisfaction, and non- substantiality in all
existential phenomena. The meditator see for himself or herself when practice Vipassana
till reaching to the deeply, the true nature by training 3 Folds : Sammavayama : Right
Effort , Sammasati : Right Mindfulness, Sammasamadhi : Right Concentration.

Sammavayama
Right Effort
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Sammavayama : Right Effort is the first fold for meditation training. In ethical
practice, it means the right way to overcome obstacles and danger that can arise in the
mind such as, greed, anger, delusion by control, create the reasonable right mind.
According to the way, one must use the four great efforts or Padbana 4:
1. Sanvara The effort to prevent all unwholesome actions
2. Pahana The effort to overcome all unwholesome actions
3. Bhavana The effort to cultivate meritorious deeds
4. Anurakkhana The effort to maintain meritorious deeds

Sammasati
Right mindfulness

Samma in wording means being right

Sati means to be mindful, in the state of recollection , in the state of attention.
Hence, Sammasati : Right mindfulness is the controller and the inspector of the
stream of selfe-conciousness mentality, and all one’s action. The practical and
introspection practice are divided into 4 categories;
1. Contemplation of the body
2. Contemplation of the feeling
3. Contemplation of the mind
4. Contemplation of mind - object

Sammasamadhi
Right Concentration
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Meditation means peaceful in the mind

In the state of concentration for insight, the mind is freed from Nivarana or the
five hindrances namely,
Kamchanda sensual desire
Byapada ill-will , anger
Thina-Middha sloth and torpor
Uddhaccca-Kukucca restless, anxiety
Vicikiccha doubt

Wisdom
Panna Sikha

Panna Sikha : Wisdom is the virtues conducive for the development in wisdom
called Vuddhi-Dhamma : Virtues conducive to growth :
1. Supurisasamseva Association with a good and wise man
2. Saddham-massavana Listening to the good teaching
3. Yonisomanasikara Critical reflection
4. Dhammanudhamma-patipalti The practice in perfect principle
Panna Sikha, The training of wisdom is one Fold of Trisikha. Combined with
Sammaditthi : Right View and Sammasankappa : Right Thought , explained below:

Sammadithi
Right View
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Sammadithi : Right View, means right vision, right opinion

Right View is regarded as the first and cardinal path of training on wisdom,
which is one of the threefold paths of the middle way, using which we can develop an
intellectual understanding of the truth.
In addition, Buddhism considers 4 factors to be beneficial to promote the Right
View, know as Iddhipada 4 : The four basis for success :
1. Chanda The will or aspiration. This is compatible with faith that
leads to achieving wisdom
2. Viriya The effort, the exertion
3. Citta Thoughtfulness, making a conscious effort to think
analytically in order to achieve the right view
4. Vimansa consideration, analysis of all information through the
cause and conditions

Sammasankappa
Right Thought

Sammasankappa : Right thought is the volitional counterpart of Right View.

According to the Buddhist concept Right Thought is a wholesome purpose, that
is free from defilement and malevolent thought of sensual pleasure, hatred, ill-will, as:
Akusala Vitakka : Unwholesome thoughts,
1. Kama-Vitakka Thought of sensual pleasure
2. Byapada-Vitakka Thought full of hatred or ill-will, malevolent thought
3. Vihimsa-vitakka Thought of violence or cruelty, cruel thought
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Epilogue

After being educated and proceeding in Vipassana or Insight Meditation, called

Mahasatiphana Sutta. The diagram in, How to understand meditation ?How to meditate ?
How to Knowledgable about meditation ?
To summarize, ending at the middle way namely Magga or the eightfold path, in
short, it is Trisikha. This is the most important Buddhist’s core. This is the path to realize
the reality, the truth of life and lead to live in peace and happiness, just as the sub-title
say :

“The way to deal with the stress of life”

The End
 80

Lastly
Honour

By succeeding in the compilation of this treatise, all of the intended objectives

have been attained. Another important element contributing to this success is the
support, help, and assistance from both the laity and monkhood sides as follow :
Venerable Pisarnpipadhanapidhana
Venerable Suteepanyarath
Phra Maha Khomkrit Asiyano
Phra Palad Virath Purivuddho
Phra Kru Sankharak Aphichat
Phra Ajan Vannarath Janthikho
Phra Kru Viboonbhavananusagh
Mr. Nopporn Wongwattanasin
Miss Patnaree Seemek
Mr. Kitiwat Tangkijngamvong
Brandis Co.,Ltd.
Dr. Danai Milindavanij
Mr. Suriyont Thonasak
Mrs. Darunee yuntgocess

Therefore, many sincere and respectful thanks and gratitude for your friendship
and kind support. Furthermore, should there be any benefit and profit from compiling
this treatise in Mahasatiphana Sutta, these merits are dedicated to the Lord of Buddha to
uphold his religion for the next 5,000 years.

PANIDHANA
The lent day 2009
 81

หนังสืออางอิง

คัมภีรวิสุทธิมรรค พระพุทธโฆสเถระ
คําวัด พระธรรมกิตติวงศ ราช
บัณฑิต
อุดมวิชา พระธรรมธีรราชมหามุนี
ทางสายเอก พระราชพรหมาจารย
พจนานุกรมพุทธศาสตรฉบับประมวลธรรม พระราชวรมุนี
ปจจุบันธรรม พระโพธิญาณเถร
จัตตาโร สติปฐานา พระอาจารย ดร.ภัททันตะ
อาสภมหาเถระ
โพธิปกขิยธรรม พระคันธสาราภิวงศ
วิปสสนาภาวนา ธนิต อยูโพธิ์
วิสุทธิญาณกถา ธนิต อยูโพธิ์
แกนพุทธธรรม สุวัฒน จันทรจํานง
The Leader’s way Dalai Lama and Laurens
van den Muyzenberg
How to see yourself as you really are Dalai Lama
Satipatthana Vipassana Venerable Mahasi Sayadaw
Visuddhinanakatha Venerable Mahasi Sayadaw
Fundamentals of Vipassanee Meditation Venerable Mahasi Sayadaw
The great discourse of not-self Venerable Mahasi Sayadaw
The instruction of basic vipassana Venerable Mahasi Sayadow
maditation bussabana
Vipassana Meditation Venerable Sayadaw U
Janakabhivamsa
The Buddha said OSHO
The way to vipassana Helen Jandamit
82