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but  can  feel  it.  This  is  an  important  keynote.  Know  it  when  the  mind  wanders  off,  without  watching  it.  We  started  to  see  when  the  mind  was  conditioned  or  when  feeling  arose. How  ref ined  we  can  know  depends  on  the  ref inement  of  our  mindfulness.  We  will  begin  to  see  how  busy  our  mind  is.  Prior  to  this,  we  did  not  realize  that  we  thought  a  lot.  But  the  more  we  practice,  the  more  we can  see  that  we  think  all  day  long.  This  shows  that  we  are  more  mindful  and  can  see  how  the  mind  works.  We  will  see  the  mind  fabrication  and  conditioning.  We  can  also  see  that  we  have  more  def ilements  than  previously.  We  have  greed,  hatred  and  delusion.  Before  we  started  practicing,  we  could  not  see  all  of these  because  we  got  caught  in  the  mood  and  thoughts.  But  when  we  became  mindful,  we  started  to  see  our  def ilements  and  knew  them.  We  started  to  see  the  conditioning  of  the  mind,  and  became  tired  of  what  we  were  attached  to.  We  are  also  tired  of  conditioning. 101 Phra Maha Worapot Kittivaro

With  more  practice  and  our  mindfulness  becoming  stronger,  the  conditioning  will  be  released.  What  is  left  is  a  light,  pleasant  and  clear  feeling.  We  will  be  happy  no  matter  where  we  are.  The  more  ref ined  mindfulness  becomes,  the  degree  of  light  body  and  mind  will  increase. With  more  practice,  we  will  f ind  that  our  suffering  will  gradually  be  reduced.  It  is  harder  for  us  to  suffer  and it  will  be  gone  quicker.  Our  mind  will  be  refreshed,  joyous,  luminous,  happy  and  pleasant.  This  path  is  a  path  of  happiness.  It  is  the  path  for  relieving  all  irritation  and  suffering  in  life. 102 Duenjit Path to Amata Dhamma Leading to Freedom from Suffering

Knowing,  Awakening and  Blooming  Feeling After  practicing  until  the  mindfulness  is  strong  enough,  the  mind  will  be  released  and  followed  by  the  insight  knowledge  (vipassana  yana)  which  has  the  characteristics  of  knowing,  awakening  and  blooming  (expansive  joy).  When  mindfulness  is  stronger,  the  awakening  does  not  only  appear  inside  but  will  open  up  just  like  the  blooming  of  f lowers.  Perception  will  spread  outward.  Mind  will  expand  wider.  When  it  happens  repeatedly  it  will  appear  to  be  a  separation  of  all  things  and  breaking  down  on  their  own.  We  will  f ind  that  all  things  are  made  from  several  conditioning  factors.  Even  the  knower’s  mind  or  consciousness  aggregate  will  be  released  and  become  the  known  object.  There  will  be  separation  of  the  f ive  aggregates  (form  and  mentality).  Everything  will  separate,  break  down  and  disappear  on  its  own.  This  is  seeing  all  conditions  as  they  really  are.  103

The  body  that  we  love  and  usually  see  as  a  mass  but  in  every  part  and  atom  are  f illed  with  breaking  down parts.  Form  and  mentality  (rupa  and  nama)  break  down  continuously.  What  we  feel  is  the  vibration  which  appears  in  the  middle  of  nature’s  emptiness.  When  we  can  maintain  the  vipassana  yana,  we  will  be  released  from  all  attachments  that  we  used  to  have.  We  will  be  free  from  the  form  and  mentality,  from  the  f ive  aggregates,  and  conditioning.  Everyone  has  a  chance  to  reach  this  condition  if  we keep  on  practicing  the  Four  Foundations  of  Mindfulness. We  can  live  and  work  with  an  empty  mind.  It  is  a  feeling of  freedom,  non  attachment  and  without  bondage.  What  is  left  is  purity.  104 Duenjit Path to Amata Dhamma Leading to Freedom from Suffering

Anapanasati (Breathing  Sutta) The  correct  way  of  practicing  anapanasati  (breathing  meditation)  is  knowing  it.  When  you  know,  you  will  be  able  to  feel  the  breathing.  No  matter  if  it  is  the  in  breath, out  breath,  long  breath,  short  breath,  rough  breath  and  ref ined  breath  etc.  We  will  know  automatically  without  controlling  it.  When  knowing  is  maintained,  then  we  will  see  things  according  to  reality.  Breath  will  be  separated  and  become  a  known  object.  Body  also  is  separated  and  becomes  a  known  object.  Mind  also  is  separated  and  becomes  a  known  object.  Knowing  according  to  reality  will  arise.  Everything  will  be  released.  What  is  left  is  the  pure  knowing  which  is  free  from form  and  mentality,  free from  arising  and  ceasing.  The  word  “know”  is  the  one  word  that  covers  everything  that  the  Buddha  taught.  No  matter  which  dhamma  we  are  talking  about.  All  is  about  reaching  the  knowing  condition.  This  is  the  word  “Buddha”,  the  one  who  is  awakened,  knowing,  and  blooming. 105

We  may  have  heard  the  instruction  about  focusing  or  looking  at  the  body  or  the  mind.  When  looking  or  focusing,  it  can  be  done  only  one  thing  at  a  time.  When  letting  go  of  looking  or  focusing,  what  is  left  is  only  knowing.  Try  to  observe  by  yourself.  When  you  practice  and  can  be  aware  of  the  whole  body  and  the  mind,  it  is  knowing  several  things  at  the  same  time.  When  staying  with  the  knowing,  mind  and  ignorance  will  not  arise.  But when  you  look  at  anything,  mind  and  ignorance  will  occur  at  once.  Looking  creates  ignorance.  Sometimes  you may  think  that  it  was  the  knower  but  it  actually  is  avijja  (ignorance).  106 Duenjit Path to Amata Dhamma Leading to Freedom from Suffering

Looking  Is  Not  Equal  to  Knowing A  lot  of  people  are  used  to  looking  (focusing)  when  they  practice  the  mind  foundation.  Notice  that  when  we  look  at  any  spot,  our  mind  will  gather  at  that  location.  This  is  the  process  of  sending  the  mind  outward.  Only  if  we  let  go  of  looking,  we  will  reach  the  knowing.  Everything  will  be  known,  things  will  arise  and  cease  without  our  interference.  The  Buddha  said,  “One  who  seeks  will  not  be  free,  one  who  does  not  seek  will  be  free”.  Looking  is  actually  the  origin  of  samsara  (cycle  of  birth  and  death).  Letting  go  of  it  will  lead  to  freedom.  Diff iculty  or  simplicity  is  right  here.  Most  people  get  stuck  with  looking,  either  by  focusing  on  the  body  or  the  mind.  It  is  the  process  of  sending  the  mind  outward.  When  we  look  at  something,  our  mind  will  be  stuck  right  there.  This  is  why  looking  is the  root  of  samsara.  If  you  change  from  looking  to  knowing,  everything  will  become  a  known  object.  It  arises  and  ceases  without  our  involvement.  Let’s  try  107

looking  at  our  feet,  our  mind  will  be  right  at  the  feet.  Look  at  the  tip  of  our  nose,  the  mind  will  be  at  the  nose.  Now  let  go  of  looking  and  be  aware  of  the  whole  body  instead.  What  is  more  comfortable  and  more  relaxed,  looking  or  knowing?  We  can  prove  that  ourselves.  So,  don’t  begin  by  sending  the  mind  outward.  108 Duenjit Path to Amata Dhamma Leading to Freedom from Suffering

Mind  Path  (Duenjit) Duen  (walk  in  Thai)  jit  (citta  or  mind).  Duenjit  is  the  process  of  mindfulness  practice  which  leads  to  experiencing  a  variety  of  dhamma  conditions  until  we  are  free  from  suffering. The  method  was  described  in  the  Tripitaka  (Buddhist  scriptures).  What  was  taught  by  the  Buddha  is  about  how  to  practice  along  the  path  of  the  dhamma  conditions.  One  example  is  Anapanasati  16  steps  (breathing  sutta).  It  is  the  path  that  guides  through  16  steps  of  dhamma  conditions  until  we  are  free  from  suffering.  The  other  one  is  the  Satipatthana  Sutta  which  also  describes  the  various  dhamma  conditions.  The  Noble  Eightfold  Path  also  describes  the  practice  of  right  mindfulness  (samma  sati)  that  leads  to  right  concentration  (samma  samadhi).  After  being  free  from  sensual  pleasure  and  unwholesomeness,  the  mind  will  109

reach  the  f irst  jhana  (f irst  step  of  concentration  level).  This  is  the  state  of  total  awareness.  When  we  experience  total  awareness,  we  will  f ind  that  sensual  pleasure  and  unwholesomeness  disappear.  This  is  a  normal  condition  with  a  steady  mind.  With  the  subsiding  of  applied  thought  and  sustained  thought,  the  mind  is  f illed  with  rapture,  blissfulness  and  unif ication  of mind.  This  is  the  stage  of  the  second  jhana.  Mind  will  be luminous  and  the  prime  dhamma  appears.  That  is  when  we  stay  with  total  awareness  until  it  is  saturated,  we  will feel  the  diffused  energy  that  emerges  over  the  whole  body.  This  is  called  pharana  piti.  The  rapture  is  the  body sensation  that  can  be  felt  all  over  the  body.  The  mind  will  be  blissful,  light  and  pleasant.  The  prime  dhamma  which  is  the  awakened  and  knowing  condition  will  appear. After  that  we  will  reach  the  third  jhana.  We  only  stay  with  total  awareness  until  mindfulness  is  ref ined  enough,  happiness,  light  pleasant  feeling  will  appear.  This  feeling  will  continue  to  increase.  Incessant  thinking  will  be  gone.  It  appears  as  if  the  brain  is  gone.  What  is  110 Duenjit Path to Amata Dhamma Leading to Freedom from Suffering

left  is  the  delicate  happiness  which  continues  to  get  deeper.  We  will  be  absorbed  in  the  happy  and  light  and  pleasant  feelings.  We  can  feel  the  mental  body  which  is  clear,  transparent  and  light  inside.  This  is  the  state  of  the third  jhana  in  which  the  level  of  mindfulness  and  clear  comprehension  are  very  powerful.  Mindfulness  at  this  level  will  be  ref ined  enough  for  us  to  see  the  arising  and  ceasing  of  every  mind  moment. If  we  develop  mindfulness  that  is  ref ined  enough,  we  can  know  the  working  process  of  every  mind  moment.  It  is  the  level  of  mindfulness  of  the  mind  (cittanupassana  in  the  Four  Foundations  of  Mindfulness).  We  will  understand  how  the  mind  works,  both  our  own  mind  and  the  other  people’s  minds. 111 Phra Maha Worapot Kittivaro

Noble  Eightfold  Path The  Buddha  taught  the  noble  paths  which  lead to  being  freed  from  all  sufferings.  This  is  the  Noble  Eightfold  Path  which  leads  to  purity  for  all  living  beings.  It  is  an  excellent  path  that  all  of  us  should  follow.  It  starts  with  Right  View  (samma  ditthi). Understand  sufferings  (dukkha).  Anything  that  is  the  source  of  attachment  is  suffering. Understand  the  origin  of  sufferings  (samudaya)  which  are  craving  and  attachment.  Understand  the  end  of  suffering  (nirodha)  which  is  the  freedom  or  relinquishing  from  craving  and  attachment,  entering  the  purity  of  nature.  This  is  the  end  of  suffering.  Understand  the  Eightfold  Path.  (ways  leading  to  the cessation  of  suffering)  112

This  is  the  path  or  practice  guidelines  that  can  lead you  to  the  end  of  suffering.  So  it  has  to  start  from  having  the  right  view  of  suffering,  its  origin,  its  cessation  and  the  way  leading  to  cessation  of  suffering. After  having  the  Right  View,  the  Right  Intention  (samma  sankappo)  will  follow.  These  are  the  intention  of  renunciation  from  any  sensual  desires  that  are  delusional  and  trap  us  in  the  cycle.  So  we  will  be  free  of  craving.  Intention  to  be  free  from  aversion,  and  cruelty.  When  having  the  right  view  or  right  thought,  Right  Speech  (samma  vaca),  Right  Action  (samma  kammanto),  Right  Livelihood  (samma  ajivo)  will  follow.  When  we  stop  mistreating  and  being  cruel  to  others,  precepts  (sila)  will  arise.  It  is  the  normalcy  of  body,  speech  and  mind.  What  will  follow  is  the  Right  Effort  (samma  vayamo).  Right  effort  is  our  determination  to  abandon  the  evil,  unwholesome  state  of  mind  that  has  already  arisen.  Determination  to  prevent  the  unarisen  evil,  and  113 Phra Maha Worapot Kittivaro

unwholesome  state  of  mind  from  arising.  Determination  to  develop  wholesome  mental  states  that  have  not  yet  arisen,  and  continue  to  maintain  and  perfect  the  wholesome  mental  states  that  have  already  arisen. Right  Mindfulness  (samma  sati)  will  arise.  Being  aware  of  the  body  and  mind.  Practice  awareness  often.  Then  Right  Concentration  (samma  samadhi)  will  follow.  Being  free  from  sensual  pleasures  and  unwholesomeness, developing  total  awareness  will  lead  to  gaining  a  steady  and  well  established  mind. 114 Duenjit Path to Amata Dhamma Leading to Freedom from Suffering

Path  to  End  the  Kamma The  Buddha  showed  us  the  Eightfold  Path  which  is an  excellent  path,  leading  to  cessation  of  all  sufferings.  After  practicing  until  having  a  steady  mind,  we  will  be  able  to  gain  insight  (vipassana).  Right  Wisdom  (samma  yana)  will  follow.  It  is  knowing  according  to  reality.  We  will  then  become  bored  with  things  that  we  were  attached  to.  Disenchantment  and  relinquishing  from  them  will  follow.  That  is  the  Right  Liberation  (samma  vimutti)  which  leads  to  the  purity  of  nature.  The  understanding  of  the  Four  Noble  Truths  will  be  clear.  That  is  knowing  the  truth  of  suffering,  letting  go  of  the  origin  of  suffering,  reaching  the  end  of  suffering  and  following  the  path  that  leads  to  the  end  of  suffering.  When  the  Four  Noble  Truths  become  clear  to  us,  the  path  and  fruit  will  continue.  This  is  going  against  the worldly  current.  We  usually  follow  the  current  cycle  of  samsara.  In  order  to  be  released  from  this  cycle,  we  have to  wake  up  and  work  against  the  current  until  we  are  115

completely  cleared  from  sin  and  unwholesomeness.  The  Buddha  said  that  the  Noble  Eightfold  Path  is  your  path  to  end  the  kamma.  It  is  the  way  to  clear  all  sin and  unwholesomeness.  It  can  end  the  cycle  of  samsara  so  we  can  return  to  the  purity  of  nature.  We  will  then  f ind  real  peace  and  happiness  which  is  nibbana.  The  Buddha  said,  “There  is  no  happiness  that  surpasses  peace.  Being  free  from  conditioning  is  happiness,  Nibbana  is  the  ultimate  happiness”. 116 Duenjit Path to Amata Dhamma Leading to Freedom from Suffering

Tears  that  We  Shed  from  Our  Loss  and  Separation, when  Collected  from  Each  Lifetime, are  More  Than  the  Amount of  Water  in  the  Oceans  combined.

The  one  who  seeks  will  not  be  free. One  who  did  not  seek  will  be  free. 

Happiness  that  we  have  sought  all  our  lives,  was  not  anywhere  outside.  It  is  right  here  in  our  minds.

When  we  develop  right  mindfulness  (samma  sati),  right  concentration (samma  samadhi)  will  follow. Right  insight  (samma  yana) will  appear  and  f inally  right  liberation  (samma  vimutti) will  occur. 

Chapter  3 Right  Mindfulness (Samma  sati)

Right  Mindfulness The  Buddha  mentioned  that  the  Four  Foundations  of  Mindfulness  is  only  the  single  path  that  can  lead  to  the  end  of  suffering.  He  taught  how  to  practice  mind- fulness  by  using  four  tools  as  the  foundations.  They  are  body,  feeling,  mind  and  dhamma  (phenomenon).  The  right  practice  will  bring  a  more  ref ined,  stable  and  deeper  level  of  mindfulness.  The  f irst  important  dhamma  condition  that  we  need  to  practice  until  we  are  skillful  at  is  total  awareness.  It  means  being  aware  of  the  whole  body  and  the  mind  at  the  same  moment. Mindfulness  practice  should  be  done  by  being  aware  of  the  coarser  objects  then  moving  to  the  more  ref ined  one. Dhamma  conditions  will  appear  as  mindfulness  becomes  more  ref ined.  Begin  by  being  aware  of  the  body and  mind.  Know  what  you  are  doing,  know  the  moving  body,  know  the  mind  that  perceives.  This  is  the  right  122

mindfulness  (samma  sati).  Next  is  being  aware,  and  perceiving  the  sensation  of  body  and  mind  through  the  six  sense  doors  which  are:  eyes,  ears,  nose,  tongue,  body,  and  mind.  Perception  will  occur  one  sense  at  a  time,  one  part  at  a  time.  When  mindful  and  clear  comprehension  occurs,  mindfulness  will  be  more  ref ined.  Then  total  awareness  will  appear.  This  is  when  you  are  aware  of  the  whole  body  and  mind  at  the  same  moment.  When  the  mind  becomes  steady  and  does  not  wander  out,  right  concentration  (samma  samadhi)  will  occur.  Right  mindfulness  will  lead  to  right  concentration,  then  right  insight  (samma  yana)  will  occur  next.  F inally  it  will  be  the  right  liberation  (samma  vimutti). 123 Phra Maha Worapot Kittivaro

Total  Awareness Total  awareness  is  an  important  basic  foundation,  both  for  the  practice  of  concentration  (samadhi)  and  insight  (vipassana)  meditation.  Switching  from  one  practice  to  another  will  depend  on  the  good  foundation  of having  total  awareness.  Continuing  with  total  awareness  practice  will  lead  you  to  deeper  concentration  at  the  level  of  the  4  material  jhanas  and  all  immaterial  jhanas.  Total  awareness  also  helps  with  entering  into  the  insight  knowledge  (vipassana  yana). Right  mindfulness  (samma  sati),  being  aware  of  the body  and  mind  will  lead  to  right  concentration  (samma  samadhi).  That  is  when  you  develop  total  awareness,  being  able  to  know  both  body  and  mind  at  the  same  time.  124

From  the  right  concentration,  then  the  right  insight (samma  yana)  will  develop.  This  is  seeing  things  as  they  really  are,  or  the  insight  knowledge. From  the  insight  knowledge,  right  liberation  (samma  vimutti)  will  follow.  The  result  is  freedom  from  all  sufferings.  Everything  begins  from  having  awareness.  The  practice  starts  from  being  relaxed,  being  aware of  the  body  until  total  awareness  develops.  Continue  to  be  aware  of  the  whole  body  and  mind  with  a  relaxed  mind.  The  rest  will  develop  naturally.  This  is  how  to  follow  the  right  path  until  the  Noble  Eightfold  Path  is  completed. When  right  mindfulness,  right  concentration  and  total  awareness  occur  until  completing  the  Noble  Eightfold  Path,  the  only  path  leading  to  liberation,  freedom  from  all  suffering  will  follow.  We  only  need  to  keep  practicing  total  awareness,  being  relaxed  and  letting  go  of  everything. 125 Phra Maha Worapot Kittivaro

Benef its  of  Total  Awareness Improving  physical  health.  The  life  force  will  be  awakened  when  developing  total  awareness.  It  helps  to  adjust  the  balance  of  our  body.  So  we  will  feel  healthy,  refreshed,  and  lively.  It  also  may  prevent  or  cure  some  illnesses. Improving  mental  health.  When  we  are  mindful  while  working,  we  will  make  fewer  mistakes.  Our  eff iciency  will  improve.  We  will  feel  more  peaceful  and  can  make  the  right  decision.  Incessant  thoughts  will  be  reduced,  so  the  cycle  of  suffering  will  be  cut  off.  Happiness  will  increase.  It  can  prevent  and  heal  many  mental  illnesses.  It  is  a  foundation  for  future  practice  of  the  Four  Foundations  of  Mindfulness  and  16  steps  of  anapanasati  (breathing).  We  can  continue  until  we  are  free  from  suffering  and  meet  real  happiness. It  will  be  the  noble  wealth  in  the  future  rebirths.  We can  continue  practicing  until  we  reach  the  f inal  end.  126

Methods  for  Waking  up Our  Awareness We  normally  have  awareness  but  we  did  not  use  it  because  it  was  covered  by  ignorance  (avijja)  or  conditioning.  The  practice  is  the  way  to  wake  up  the  awareness  so  it  can  work  at  full  potential.  We  start  by  using  our  body  as  a  tool  to  practice  awareness.  It  starts  from  being  aware  of  each  body  part  and  spreads  to  cover the  whole  body. Begin  with  awareness  and  right  mindfulness  by  training  the  mind  to  be  with  the  body,  don’t  let  the  mind wander.  Be  aware  of  the  major  postures:  standing,  walking,  sitting,  lying  down.  After  that,  be  aware  of  minor  postures:  bending,  stretching,  moving,  opening  eyes  or  mouth,  walking  forward  or  backward  etc.  Having  clear  comprehension  of  what  you  are  doing  and  why  you are  doing  it.  Know  the  inbreath  and  outbreath,  short  or  long  breath  etc. 127

Next,  being  aware  of  the  sensation  that  arises  from  the  contacts  at  all  of  the  six  sense  doors.  The  common  sensations  that  arise  often  are  the  contacts  on  the  body,  eyes  and  ears.  The  body  sensations  are  heat,  coolness,  softness,  hardness,  tightness  and  relaxation.  Just  know  it without  thinking.  F irst  know  each  part  and  then  spread  it  to  cover  the  whole  body.  Be  relaxed  and  comfortable,  do  not  overly  focus.  Pretend  that  you  are  a  radar  or  security  camera.  Be  aware  of  whatever  is  showing.  It  is  different  from  using  a  f lashlight  to  look  at  one  thing  at  a  time.  Let  go  of  the  one  that  already  passed  by  and  perceive  the  new  one.  Be  aware  often  and  perceive  as  many  inputs  as  you  can.  You  will  be  able  to  be  aware  of  a  more  ref ined  sensation.  We  start  from  knowing  the  coarser  sensation  and  gradually  come  down  to  the  more  subtle  one  such  as  heart  beating,  pulsation,  shallow  breath,  and  the  working  of  the  nervous  system.  128 Duenjit Path to Amata Dhamma Leading to Freedom from Suffering

Steady  Mind Mind  will  become  more  steady  after  practicing  awareness  more  frequently.  Concentration  will  develop.  Perception  through  the  sense  doors  will  change  to  be  mind  perception.  That  is  why  we  can  perceive  the  sensation  of  the  whole  body  and  also  the  mind  at  the  same  time.  This  is  total  awareness.  Mind  will  become  steady.  The  level  of  concentration  will  be  at  the  f irst  jhana. We  can  practice  at  any  time  from  the  time  we  are  awake.  Be  aware  of  the  lying  down  body,  feel  the  body  touching  the  mattress.  When  changing  to  standing,  walking,  or  sitting,  be  aware  of  the  feet  touching  the  f loor.  Feel  the  hardness  of  the  f loor,  feel  the  buttock  touching  the  chair,  feel  the  cool  breeze  that  touches  the  body.  When  using  the  bathroom,  be  aware  while  washing,  brushing,  showering.  Be  aware  of  all  actions.  When  dressing,  eating,  doing  chores,  you  can  perceive  any  feeling  of  the  body  and  mind.  It  can  be  continued  129

while  working,  exercising  or  doing  any  activities.  We  switch  from  getting  lost  in  thoughts  to  being  aware  of  ourselves  instead. 130 Duenjit Path to Amata Dhamma Leading to Freedom from Suffering

Formal  Meditation Formal  meditation  will  help  us  to  practice  continuously  so  our  mindfulness  becomes  stronger  and  more  powerful.  You  can  practice  in  any  posture;  standing,  walking,  sitting,  or  lying  down.  Adjust  your  own  time  at  your  convenience.  Standing  and  walking  meditation  before  sitting  meditation  can  reduce  the  incessant  thoughts. Standing  meditation:  Stand  up  straight,  be  comfortable  and  relaxed.  Feel  the  feet  touching  the  f loor.  Add  some  movements  by  moving  your  ankles,  swinging  arms,  turning  your  head.  These  can  help  wake  up  the  awareness.  Keep  eyes  open,  look  broadly  and  do  not  focus  on  any  spot.  Feel  the  whole  body  at  the  same  time. We  can  feel  it  even  with  our  eyes  closed,  because  we  sense  it  with  our  inner  eyes. When  mindfulness  is  stronger,  start  to  perceive  the  more  ref ined  sensations.  Feel  the  weight  of  the  body  that 131

presses  on  the  soles  of  the  feet.  Feel  the  coolness  or  hardness  of  the  f loor.  Move  up  the  awareness  to  the  ankles,  legs,  knees  and  thighs.  Feel  the  rising  and  falling  of  the  abdomen  while  breathing.  Feel  the  tightness  around  the  waist.  Move  up  to  the  chest  which  also  expands  and  contracts  during  breathing.  Feel  the  arms  that  hang  down  from  the  shoulders.  Move  down  on  each  arm,  one  at  a  time.  Feel  the  arm,  elbow,  wrist,  and  palm. Observe  the  sensation  on  each  f inger.  Move  up  to  the  neck  and  face,  feel  the  cool  or  warm  air  that  touches  the  skin.  Feel  the  softness  of  the  lips.  Focus  inside  the  mouth,  feel  the  hardness  of  the  teeth,  the  softness  of  the  tongue,  the  wetness  of  saliva.  These  are  more  ref ined  sensations  that  we  usually  did  not  notice  before.  Feel  the  air  that  passes  in  and  out  of  the  nose.  Feel  the  eyes  behind  the  eyelids.  Move  up  to  the  forehead,  feel  the  hair on  the  head.  Allow  these  sensations  to  occur  and  we  are  aware  of  them.  Now  pretend  to  cover  the  whole  body  with  a  big  sheet,  be  aware  of  any  feeling  that  arises  at  each  spot.  Observe  the  change  of  feelings  that  happens  all  the  time. 132 Duenjit Path to Amata Dhamma Leading to Freedom from Suffering

Walking  and  sitting  meditation During  walking,  perceive  the  sensation  on  the  soles of  your  feet.  Be  aware  of  the  whole  body  the  same  way  as  during  standing  meditation.  Feel  both  arms  swinging.  Listen  to  the  sounds  that  contact  the  ears,  see  the  light  that  passes  through  the  eyes,  feel  the  contact  on  the  skin when  the  wind  blows.  Looking  broadly  will  help  us  to  be  aware  of  the  whole  body.  When  mindfulness  is  stronger,  switch  to  sitting  meditation.  Sit  comfortably  and  be  relaxed.  Be  aware  of  the  whole  body  sensation.  If  you  still  have  excessive  thoughts,  try  doing  the  body  scan  in  the  same  way  as  standing  meditation.  Do  not  focus  on  any  one  spot.  Perceive  more  ref ined  sensations  such  as  the  breath,  heart  beating,  pulsation,  tingling  or  numbness  at  the  tips of  f ingers,  and  other  nervous  system  functions.  Sit  as  long  as  you  can.  If  aches  and  pain  arise,  be  aware  of  them.  You  can  change  your  posture  mindfully. 133

When  you  practice  the  awareness  often,  your  perception  will  spread  to  cover  the  whole  body.  Keep  on  practicing  until  total  awareness  develops. Some  of  the  experiences  that  you  may  have  when  total  awareness  occurs  are  having  goosebumps,  numbness,  feeling  like  bugs  crawling  or  having  a  diffused  energy  all  over  the  body.  When  total  awareness  is  well  developed,  keep  on  with  the  practice  until  you  are skillful  at  it.  Total  awareness  will  become  automatic.  It  will  be  very  useful  because  we  can  stop  our  thoughts  right  away.  Suffering  from  thoughts  and  conditioning  will be  reduced.  The  cycle  of  Dependent  Origination  will  be  stopped.  Mind  will  become  concentrated  quickly  and  we  can  enter  the  level  of  the  f irst  jhana.  It  will  shorten  the  time  of  our  practice,  the  hindrances  will  be  reduced. When  you  immerse  in  total  awareness  until  it  is  saturated,  the  feeling  of  pervasive  energy  will  expand  to  cover  the  whole  body.  This  is  the  last  stage  of  rapture  which  also  indicates  that  the  mind  has  entered  the  second  jhana  (concentration  level).  This  is  the  right  concentration  (samma  samadhi),  which  will  lead  to  right  134 Duenjit Path to Amata Dhamma Leading to Freedom from Suffering

insight  (samma  yana)  and  right  liberation  (samma  vimutti).  When  mindfulness  becomes  more  steady  and  more  ref ined,  the  mind  will  continue  to  progress  according  to  the  path  of  the  16  steps  of  anapanasati  (breathing)  sutta  until  you  can  be  freed  from  suffering.  135 Phra Maha Worapot Kittivaro

Lying  Down  &  Daily  Life  Meditation We  can  also  practice  while  lying  down  and  keep  on with  the  awareness  until  we  fall  asleep.  Our  brainwaves  will  be  the  healthy  kinds  and  your  sleep  will  be  an  eff icient  one.  The  power  of  awareness  will  help  to  adjust  the  balance  in  the  body.  It  can  heal  and  repair  both  the  body  and  mind  functions.  We  can  notice  the  feeling  of  being  refreshed  and  energized  when  waking  up.  Mindful  sleep  will  have  good  quality  and  effectiveness.  We  will  feel  good  even  after  a  short  sleep.  It  is  different  from  restless  sleep  in  that  even  though  we  slept  for  several  hours  we  still  did  not  feel  it  was  enough. The  Buddha  praised  if  a  person  had  awareness  even  once  a  day.  We  can  start  with  being  aware  once  a  day,  then  gradually  increase  to  f ive  times  and  ten  times  a  day.  Start  from  being  aware  when  being  awake  and  opening  your  eyes,  then  start  moving  the  body,  folding  the  blanket,  brushing  your  teeth,  taking  a  bath,  using  the  toilet,  cooking,  eating,  drinking  etc.  We  can  also  136

add  awareness  in  other  activities,  like  driving  to  work,  playing  music,  exercising,  walking,  running,  doing  yoga  or  tai  chi,  swimming,  biking  or  even  doing  weight  training.  These  activities  can  be  used  as  tools  for  mindfulness  practice.  It  also  helps  adjust  the  balance  of  body  and  mind,  and  stimulate  the  life  force.  So  we  can live  a  happy  life  with  the  power  of  being  awakened  and  knowing. 137 Phra Maha Worapot Kittivaro

Sitting  Meditation  is  not the  Only  Practice Mindfulness  training  can  be  done  by  using  these  tools.  Sitting  meditation  is  not  the  only  way  for  mind- fulness  practice.  The  tool  is  our  daily  lives.  We  can  be  aware  not  only  during  sitting  meditation  but  also  in  daily  activities.  When  we  have  the  right  awareness  we  will  be  free  from  thoughts.  Mind  will  not  wander  outside.  When  we  get  lost  in  thoughts,  be  aware  of  it.  If  you  understand  the  method  of  having  mindfulness,  you  will  change  from  living  with  incessant  thoughts  to  living  mindfully.  It  will  be  an  awakened  and  knowing  life.  Use  daily  life  to  develop  mindfulness  by  being  aware  of  our  body  and  mind. Start  by  being  aware  of  each  body  part.  At  the  beginning  we  may  be  aware  of  the  breathing,  the  movement  of  the  chest  and  abdomen,  feeling  of  the  hands  or  feet,  other  body  movement  etc.  After  repetitive  practice,  mindfulness  will  be  stronger,  perception  will  138

spread  out  until  we  can  feel  the  whole  body.  If  total  awareness  develops,  it  means  that  mindfulness  has  covered  the  full  base.  It  happens  by  being  released  from  mood  and  thought,  then  letting  go  will  happen  naturally.  There  will  not  be  any  attachment  to  the  body  and  mind.  Continue  to  feel  the  whole  body,  be  relaxed  and  comfortable,  mental  objects  will  be  released.  When  mindfulness  is  ref ined  enough,  we  will  let  go  of  the  body  foundation  and  the  practice  will  progress  into  the  feeling  foundation.  This  is  the  stage  of  total  awareness.  When  it  gets  more  ref ined,  we  will  then  let  go  of  the  feeling  foundation  and  enter  the  mind  foundation.  Mind  will  be  steady,  awakened  and  knowing  inside. 139 Phra Maha Worapot Kittivaro

Right  Mindfulness  (samma  sati)  will  lead  to. Right  Concentration  (samma  samadhi). Right  Insight  (samma  yana)  will  arise. F inally  Right  Liberation  (samma  vimutti)  will  occur.   

Total  awareness  is  a  very  important  foundation  for  developing  tranquility meditation  (samatha)  and  insight  knowledge  (vipassana  yana). 

Yana  in  Buddhism  starts  from  having  the  right concentration,  mindfulness  and  clear  comprehension which  is  having  total  awareness, being  able  to  know  our  mind. 

Chapter  4 Right  Concentration (samma  samadhi)

Tranquility  (samatha)  and  Insight  (Vipassana)  The  Buddha  said  that  samatha  (tranquility)  and  vipassana  (insight)  are  dual  in  nature.  They  match  well  and  support  each  other.  You  cannot  practice  one  without the  other.  Samatha  (tranquillity)  in  the  Buddha’s  meaning  is  the  right  concentration  which  has  the  quality  of  knowing and  awakening.  There  is  a  feeling  of  permeated  energy  all  over  the  body  which  is  total  awareness  and  is  the  knower’s  mind.  It  is  the  result  of  practicing  the  Four  Foundations  of  Mindfulness  correctly.  Vipassana  (insight)  in  the  Buddha’s  meaning  is  the  supramundane  quality.  It  is  the  ability  to  separate  the  elements  and  aggregates,  seeing  the  f ive  aggregates  arise  and  cease  according  to  reality. 144

The  Buddha  once  said,  “What  is  the  benef it  of  samatha  practice?”  “Well  developed  concentration  will  lead  to  a  well  developed  mind.” “What  is  good  if  the  mind  is  well  developed?”  “Well  developed  mind  can  let  go  of  greed.”  “What  is  the  benef it  of  vipassana  practice?”  “Well  developed  vipassana  will  lead  to  well  developed  insight.”  “What  is  good  if  the  insight  is  well  developed?” “Well  developed  insight  will  let  go  of  ignorance.” When  you  can  remove  greed,  delusion  and  ignorance,  you  will  be  free  from  them  and  be  able  to  reach  pure  nature.  It  is  the  knowing  element  that  is  pure.  It  is  empty  because  it  is  free  from  conditioning.  This  pure  element  does  not  arise  nor  cease,  and  is  without  conditioning.  When  you  can  reach  this  pure  element  you  will  know  by  yourself  that  the  mind  or  consciousness  and  pure  knowing  element  are  different. 145 Phra Maha Worapot Kittivaro

Being  Free  from  Conditioning When  being  free  from  the  mind  which  arises  from  ignorance,  what  is  left  is  the  pure  knowing  element  that  does  not  arise  nor  cease.  It  is  called  “yana  dassana  visudhi”,  pure  knowing  and  seeing.  This  pure  knowing  is  the  same  condition  as  nature.  Being  in  this  state  will  allow  us  to  know  both  sides,  the  conditioned  and  the  unconditioned.  The  Buddha  said  “this  is  the  one  who  can  see  both,  the  side  of  birth  and  death  cycles  which  is  conditioned  and  the  other  side  which  is  the  unconditioned  side”. The  pure  knowing  element  is  the  only  thing  that  can  lead  into  this  state.  Whatever  is  arising  and  ceasing,  has  attachment  and  is  conditioned,  are  the  volitional  formation.  The  real  thing  is  unconditional.  When  you  can remove  attachment,  you  will  reach  the  unconditional  state.  146

“The  real  thing  is  quiet  like  a  mute”.  It  is  free  from  conditioning. “Talking  is  not  real”.  It  is  the  mental  fabrication  which  is  conditioned.  Any  attachment,  changeable  conditions  are  all  volitional  formation.  When  you  can  remove  all  attachment,  you  will  reach  the  unconditioned  and  unattached  condition.  The  word  Buddha  means  the  condition  of  the  Amata  dhamma  (immortal  nature)  which is  knowing,  awakening  and  blooming.  Knowing  in  a  Buddhist  sense  is  not  the  same  as  knowing  from  perception.  It  is  not  knowing  from  memory or  conditioning,  but  is  a  pure  knowing  that  is  free  from  conditioning.  It  is  the  plain  and  innocent  knowing  which is  the  only  way  that  can  free  us  from  all  suffering.  147 Phra Maha Worapot Kittivaro

The  Difference  of  Jhana (right  concentration)  The  majority  of  people  nowadays  practice  meditation  by  doing  an  unwholesome  kind  of  concen- tration  which  is  a  non-Buddhist  teaching.  It  is  the  concentration  that  arises  from  focusing  on  one  title  or  object  which  will  not  lead  to  insight.  It  is  different  from  the  way  that  was  taught  by  the  Buddha.  The  method  of  training  by  focusing  at  one  spot  such  as  using  the  sign  until  concentration  develops  has  been  taught  even  before  the  time  of  the  Buddha.  It  was  practiced  by  the  brahmins  and  ascetics  in  the  past.  They  could  obtain  material  and  immaterial  jhanas  but  would  not  gain  insight. The  Buddha  knew  this  by  himself  that  this  method  of  training  was  not  the  way  to  end  suffering.  Because  of  all  the  merits  and  virtues  that  he  had  accumulated,  he started  practicing  the  mindfulness  of  breathing  (anapana  sati)  instead.  This  led  him  into  the  Four  Foundations  148

of  Mindfulness  practice.  It  is  the  way  to  wake  up  the  knowing  potential.  He  also  obtained  jhana  but  it  was  the  wholesome  one  or  right  kind  of  concentration  (samma  samadhi).  It  was  different  from  the  type  that  was  done  by  focusing  at  one  spot  without  having  clear  comprehension  (sampajanna).  Majority  of  concentration  arises  from  focusing  on  the  sign.  Jhana  in  Buddhism  is  the  right  concentration  which is  based  on  mindfulness  and  clear  comprehension.  You  will  gain  total  awareness,  know  your  body  and  mind  at  the  same  time.  This  is  different  from  the  unwholesome  concentration.  It  will  lead  to  insight  knowledge  (vipassana  yana)  which  is  seeing  the  condition  as  it  really  is.  149 Phra Maha Worapot Kittivaro

Right  concentration (samma  samadhi)  and  wrong concentration  (miccha  samadhi) Right  concentration  is  not  focusing  on  one  subject  but  it  arises  from  the  steadiness  of  the  mind.  It  will  occur when  the  mind  is  released  from  the  mental  objects,  so  we  are  free  from  thoughts.  The  practice  is  by  developing  awareness  regularly.  Then  letting  go  will  come  naturally.  Start  by  letting  go  of  any  coarser  emotions  like  hindrances,  then  concentration  will  develop.  Total  awareness  will  follow.  So  focusing  on  one  spot  is  different  from  expanding  the  awareness  to  cover  the  whole  body.  When  focusing  on  one  spot  we  will  only  know  that  spot  and  have  no  awareness.  The  right  mindfulness  will  lead  to  right  concentration. So  what  is  the  right  mindfulness?  It  is  when  we  let  go  of  focusing,  then  developing  awareness  until  you  have total  awareness.  Right  mindfulness  will  lead  to  right  concentration.  It  is  the  steadiness  of  the  mind  which  can 150