Duenjit P.1-161

When  we  are  beyond  the  worldly  conditions,  time  does  not  exist.  Some  people  may  experience  things  in  slow  motions  during  the  deeper  vipassana  practice.  That  is  why  we  can  see  the  arising  and  vanishing  of  the  mind  even  though  it  occurs  very  rapidly. It  is  because  time  is  not  real,  but  you  can  only  experience  it  in  deeper  vipassana  practice.  It  has  to  be  beyond  the  conditioned  world. Contemplating  the  Dependent  Origination,  both  the  arising  and  ending  process,  will  help  us  to  remove  ignorance.  We  can  be  free  from  attachment  even  though  we  are  still  in  the  cycle.  It  is  different  from  the  luminous  mind  that  dripped  down  and  had  no  insight  knowledge.  But  after  practicing  the  Four  Foundations  of  Mindfulness  and  gaining  insight  into  the  Four  Noble  Truths,  we  can  remove  ignorance  that  covers  the  original  mind.  So  this  is  the  difference  between  the  untrained  luminous  mind  and  the  mind  that  is  well  trained  by  using  the  Four  Foundations  of  Mindfulness.  51 Phra Maha Worapot Kittivaro

Once  we  kept  on  practicing  and  had  a  chance  to  reach  the  pure  nature,  the  groove  would  be  formed.  It  will  not  disappear  even  if  you  had  experienced  it  only  once.  It  is  like  having  a  compass.  We  will  have  a  chance  to  reach  this  again.  So  it  is  very  important  to  follow  the  guiding  practice  on  a  daily  basis.  Even  though  we  may  not  be  able  to  clear  ourselves  completely,  there  is  still  a  groove  or  a  path.  It  will  stay  with  us,  and  we  will  have  a  chance  to  follow  the  same  path  again.  So  put  in  the  effort  to  practice  it  daily.  It  will  be  very  useful  and  supportive,  so  you  can  reach  a  long  lasting  happiness.  52 Duenjit Path to Amata Dhamma Leading to Freedom from Suffering

The  Danger  of  Samsara Death  is  imminent  to  everyone,  sooner  or  later  we  will  die.  When  it  is  time  to  depart  from  this  world  you  will  not  be  able  to  take  any  wealth  with  you,  no  matter  how  much  you  have  accumulated.  Even  our  body,  we  have  to  leave  it  behind.  The  only  thing  that  we  can  take  with  us  is  your  noble  wealth  or  dhamma  virtue. The  good  deeds  and  merits  that  you  have  done  will create  bright  energy.  On  the  other  hand,  unwholesome  a c t s   t o w a r d s   o u r s e l v e s  a n d   o t h e r s   w i l l   c r e a t e  consequences  of  our  actions  (vipaka  kamma).  It  is  dark  energy.  Everyone  of  us  has  both  sides,  bright  or  dark,  in  our  mind. When  you  gain  the  ref ined  level  of  insight  knowledge  you  will  f ind  that  we  are  surrounded  by  dark  energy  which  is  from  our  past  actions.  Everything  that  happened  in  our  lives  was  not  accidental.  It  is  according  to  causes  and  factors  that  we  have  accumulated.  The  53

results  can  be  either  good  or  bad.  If  we  have  merits  with  more  positive  energy,  it  will  pull  our  mind  upward  towards  the  upper  realms.  All  realms  are  in  fact  depending  on  our  states  of  mind.  Being  born  in  different  realms  depends  on  our  past  actions.  On  the  opposite  end,  if  we  have  more  dark  energy  it  will  pull  us  downward  towards  the  lower  realms.  The  consequence  of  our  actions  will  be  quite  severe.  54 Duenjit Path to Amata Dhamma Leading to Freedom from Suffering

Paying  debt  to  the  past  kamma (actions)  Once  a  long  time  ago,  a  brahmin  was  going  to  sacrif ice  a  goat  for  an  offering.  The  goat  f irst  danced  with  joy  and  then  cried  with  sorrow.  The  brahmin  asked  him  why?  He  said  that  he  was  delighted  because  this  will  be  the  last  time  that  he  gets  slaughtered.  He  told  the  brahmin  that  a  long  time  ago  he  killed  a  goat  for  offering.  After  he  passed  away,  that  action  led  him  to  the  realm  of  hell  where  he  was  burnt.  He  had  to  endure  severe  pain  and  suffering  for  a  very  long  time  before  he  could  pass  that  period.  After  that,  he  was  born  as  a  goat  and  had  to  pay  back  his  kamma  by  being  slaughtered  in  the  past  499  lifetimes.  This  will  be  his  last  life  to  be  slaughtered.  And  the  reason  that  he  cried  was  because  he  knew  that  the  brahmin  will  have  to  receive  the  same  consequence  of  his  kamma.  55

The  Buddha  compared  the  amount  of  blood  that  we shed  while  being  slaughtered  in  each  lifetime,  when  added  together  is  still  more  than  the  amount  of  water  in  the  four  major  oceans.  Think  about  how  severe  we  have  to  endure  from  previous  sufferings.  So  samsara  is  the  f ire that  keeps  burning  all  living  beings  so  they  have  to  suffer.  It  is  to  the  point  that  the  Buddha  compared  it  to  this  scenario.  “If  someone  offered  you  a  chance  to  trade  between  having  a  spear  stabbing  you  in  the  chest  three  times  a  day  for  a  hundred  years  and  then  you  will  gain  insight  into  the  Four  Noble  Truths.”  He  advised  that  you  should  accept  his  offer.  If  we  have  not  come  across  the  dhamma  teaching,  not  having  a  clear  understanding  of  nature  or  not  gaining  the  insight  into  the  Four  Noble  Truths,  we  will  continue  to  suffer  more  than  this.  This  is  the  danger  in  the  cycle  of  samsara  which  is  full  of  pain  and  suffering.  If  one  can  recall  the  past  lives,  he  will  be  afraid  of  the  samsara  and  will  not  do  anything  that  is  unwholesome.  But  because  we  usually  forget  everything  when  we  are  reborn,  we  continue  to  do  bad  things.  After  death  we  will  face  more  suffering  in  the  hell’s  realms.  It  will  take  us 56 Duenjit Path to Amata Dhamma Leading to Freedom from Suffering

a  very  long  time  before  being  able  to  be  reborn  as  a  human  being  again. 57 Phra Maha Worapot Kittivaro

The  Chance  to  be  Born  as a  Human  Being The  chance  to  be  born  as  a  human  being  and  discover  Buddhism  is  very  diff icult  to  happen.  The  Buddha  compared  it  to  the  scenario  of  the  whole  world  being  covered  with  water.  There  was  a  ring  in  the  middle  of  a  bamboo  yoke  that  fell  in  the  water  and  was  blown  in  all  directions.  There  was  a  totally  blind  turtle  who  would  come  up  from  the  bottom  of  the  ocean  to  breathe  once  every  100  years.  The  chance  that  the  turtle  would  come  up  and  put  his  head  through  the  ring  inside the  yolk  is  almost  impossible.  That  chance  is  extremely  diff icult  to  occur.  It  is  the  same  as  having  the  Buddha  being  born  in  the  world,  that  his  teaching  would  spread  around  the  world,  that  we  were  born  as  a  human  and  found  Buddhism,  having  a  chance  to  listen  to  the  dhamma  and  practice  according  to  the  Buddha’s  teaching.  58

Even  though  the  Buddha  has  already  passed  away  (nibbana),  his  teaching  (the  dhamma)  is  still  available.  He  gave  this  valuable  inheritance  to  human  beings  in  this  world.  It  is  the  way  to  free  ourselves  from  pain  and  suffering  and  meet  with  the  real  peace  and  happiness,  which  is  nibbana.  What  will  be  a  more  important  task  than  realizing  the  Four  Noble  Truths  and  being  freed  from  the  danger  of  samsara?  59 Phra Maha Worapot Kittivaro

The  Highest  Benef it The  chance  to  f ind  Buddhism  and  practice  the  dhamma  is  very  diff icult  to  happen  in  this  world.  So  now  it  is  a  good  opportunity  for  all  of  us.  We  don’t  know  how  much  longer  we  will  live.  How  many  more  days,  months  or  years  to  live?  Tonight  when  we  lay  down  to  sleep  we  may  not  get  up  again.  But  before  we  leave  this  world,  have  we  gained  the  most  valuable  thing  yet?  The  Buddha  said  for  the  one  who  sees  the  world  according  to  reality,  even  if  he  lives  only  for  a  day,  it  is  more  superior  than  the  one  who  lives  for  a  hundred  years but  is  still  sleeping.  It  is  not  important  how  many  days,  months,  or  years  we  will  live.  It  also  is  not  important  what  we  have  done  in  our  lives.  What  bad  actions  have  we  done?  The  signif icant  thing  is  whether  you  are  now  awakened?  Can  you  see  everything  according  to  reality  yet?  Can  you  let  go  of  attachment? 60

The  most  important  thing  is  the  present  moment.  Pay  attention,  study  and  practice  the  dhamma.  This  will  lead  to  the  highest  benef it  of  a  long  lasting  happiness. 61 Phra Maha Worapot Kittivaro

If  everyone  follows  the  dhamma, life  will  be  happy  and  peaceful. No  matter  where  you  are,  you  will  be  happy. You  won’t  be  agitated,  stressful,  tense,  or  suffering. So  living  by  having  the  dhamma as  your  guiding  principle  is  the  real  answer. 

The  chance  for  being  born  as  a  human  and  found  Buddhism is  very  diff icult  to  happen  in  this  world.

When  there  is  nature  of  birth,  old  age  and  death, there  will  be  nature  that  is  free  from  birth, old  age  and  death.  When  there  is  suffering, there  will  be  a  state  of  freedom  from  all  suffering  also. 

Chapter  2 Four  Foundations of  Mindfulness the  Way  to  Be  Free from  Suffering

Discover  the  Dhamma  It  must  be  our  good  fortune  to  discover  Buddhism.  It  is  very  diff icult  for  this  to  happen  in  this  world.  The  birth  of  the  Buddha  is  for  the  benef it  of  all  living  beings,  so  they  can  f ind  happiness  in  lives. The  Buddha  said  that  if  there  is  no  birth,  old  age  and  death,  there  will  be  no  birth  of  the  Buddha,  and  the  dhamma  would  not  spread  around  the  world.  But  because  there  is  a  nature  that  we  call  birth,  old  age  and  death,  there  is  a  need  for  the  birth  of  the  Buddha.  The  dhamma  also  is  needed  to  spread  around  the  world.  He  said  that  when  there  is  a  nature  of  birth,  old  age  and  death,  there  is  a  nature  that  is  free  from  birth,  old  age  and  death  also.  When  there  is  suffering,  there  is  an  end  to  suffering.  This  is  the  real  nature  that  he  found  when  he  became  enlightened,  and  he  taught  it  to  the  world. 66

Because  the  living  beings  did  not  understand  the  dhamma,  they  would  be  blocked  by  ignorance  and  tied  up  by  craving.  The  result  is  the  journeys  that  they  have  to  take  through  the  cycles  of  birth  and  death  (samsara)  for  a  very  long  time.  There  is  no  beginning  or  end  to  be  found. If  we  made  a  small  ball  out  of  the  soil  on  earth.  Each  ball  represents  our  father  in  one  previous  life.  Another  ball  represents  our  grandfather.  Keep  on  doing  this.  The  soil  from  the  whole  earth  will  be  gone  before  we  can  f inish  it.  This  is  how  long  the  cycle  of  samsara  is. 67 Phra Maha Worapot Kittivaro

Every  Birth  Ends  with  Death Every  birth  brings  pain  and  suffering.  We  start  with the  birth  process  or  even  before  that  by  being  trapped  in  the  mother’s  womb  for  nine  to  ten  months.  When  growing  up,  we  will  age.  As  time  passes  by,  we  will  change  from  being  young,  having  bright  clear  skin  and  being  strong  to  having  wrinkles.  Our  hair  will  turn  white, our  teeth  will  break,  our  vision  and  hearing  will  decline. Old  age  is  suffering.  This  body  is  prone  to  illnesses  and  unpleasant  feelings.  It  either  gets  hot  or  cold,  hungry  or  thirsty,  and  suffers  from  a  variety  of  diseases.  F inally  we  have  to  face  death.  Everyone  who  was  born  cannot  escape  death.  Some  were  stillborn,  some  died  in  childhood  or  in  adulthood,  some  died  in  middle  or  old  age.  Sooner  or  later,  we  will  die.  Everyone  has  to  separate  or  depart  from  their  loved  ones. 68

The  Amount  of  Tears  that We  Shed  was  More  Than the  Water  in  the  Oceans The  Buddha  said  that  the  amount  of  tears  that  we  shed  because  of  separations  from  our  loved  ones  were  more  than  the  amount  of  water  in  the  four  oceans.  During  the  time  that  we  were  trapped  in  the  cycles  of  samsara,  we  had  to  depart  from  our  loved  ones  at  any  uncountable  times.  We  lost  our  parents,  relatives,  spouses,  children,  family  members  and  friends.  We  also  lost  our  wealth.  When  we  gather  the  amount  of  tears  from  these  losses  in  each  lifetime,  it  is  still  more  than  the  amount  of  ocean  water.  We  also  suffered  from  dissatisfaction,  from  being  cheated,  verbally  abused  and  faced  with  unpleasantness,  frustration,  and  disappointment  etc.  The  Buddha  said  that  if  you  see  others’  sufferings  from  poverty,  deformities  etc,  be  sure  that  you  have  been born  like  that  and  had  the  same  experience.  If  we  have  69

not  found  the  dhamma  and  did  not  understand  the  reality  of  nature,  we  will  not  be  able  to  escape  from  these conditions.  70 Duenjit Path to Amata Dhamma Leading to Freedom from Suffering

Don’t  Lose  this  Opportunity It  is  our  best  opportunity  in  life  that  we  have  found  Buddhism  at  the  present  time.  Even  though  the  Buddha  has  gone  to  nibbana,  his  teachings  are  still  available.  He  gave  this  valuable  inheritance  to  the  world.  It  is  the  way  to  free  ourselves  from  suffering  and  meet  the  real  happiness  which  is  nibbana.  This  path  is  the  practice  of  the  Four  Foundations  of Mindfulness.  Contemplate  body  in  the  body,  feeling  in  the  feeling,  mind  in  the  mind,  dhamma  in  the  dhamma.  The  key  of  the  practice  is  applying  the  effort,  developing  the  total  awareness,  developing  mindfulness,  letting  go  of  pleasurable  and  unpleasurable  feelings  in  the  world.  Contemplate  the  inner  and  outer  body.  Contemplate  both  inner  and  outer  body.  Contemplate  the condition  that  arises  in  the  body  and  the  disappearing  of  the  condition  in  the  body.  Contemplate  the  arising  and  disappearing  inside  the  body.  Maintain  steady  71

mindfulness,  only  know  and  feel  without  being  tied  up.  Do  not  get  attached  to  anything  in  the  world.  If  we  do  not  let  this  opportunity  pass  by.  We  study  and  practice  according  to  the  Buddha’s  teaching,  it  will  be  the  best  opportunity  to  be  free  from  all  sufferings  and  reach  real  peace  and  happiness  in  life. 72 Duenjit Path to Amata Dhamma Leading to Freedom from Suffering

Anyone  can  Learn  and  Know  the Four  Foundations  of  Mindfulness Use  this  chance  that  we  have  to  study  and  practice the  dhamma.  You  will  then  f ind  a  pleasant  and  happy  life.  There  is  no  need  to  pray  for  or  ask  from  anyone.  You can  achieve  it  on  your  own  by  practicing  the  dhamma.  The  Buddha  taught  us  to  be  our  own  refuge. He  said,  “Be  your  own  island,  let  yourself  be  your  refuge,  let  the  dhamma  be  your  island,  let  the  dhamma  be  your  refuge.  Do  not  seek  refuge  in  anything  else”.  That  is  the  Four  Foundations  of  Mindfulness.  Once  we  practice  regularly,  we  can  be  our  own  refuge.  We  can  have  the  dhamma  as  our  refuge.  The  dhamma  can  cure  everything.  It  can  get  rid  of  irritation,  craving,  all  pain  and  suffering.  The  Four  Foundations  of  Mindfulness  is  something  that  all  of  us  can  learn.  We  can  practice  anywhere  because  the  tools  are  our  body  and  mind.  They  are  tools  73

that  help  awakening  our  knowing  potential.  The  body  is  coarse  and  is  the  easiest  foundation  that  you  can  use  to  practice  mindfulness.  It  is  the  best  one  to  use  and  can  result  in  reaching  real  liberation.  Mindfulness  of  the  body  (kayakhata  sati)  is  being  aware  of  the  body.  Body  can  be  used  in  many  parts,  the  breath  is  one  of  them.  Be  aware  of  the  breathing.  Know  it  when  breathing  in  and  out.  When  sitting,  know  the  sitting  body.  When  standing,  walking,  lying  down,  be  aware  of  the  body  in  different  postures.  Be  aware  often.  The  Buddha  said  that  mindfulness  of  the  body  once  being  practiced  regularly,  will  have  great  results  and  merits.  It  can  eradicate  sin  and  unwholesomeness,  leading  to  the  Amata  dhamma.  Amata  dhamma  (immortal  dhamma)  is  the  pure  nature  which  is  free  from  all  sufferings.  It  has  a  peaceful, excellent,  cool  and  luminous  nature.  74 Duenjit Path to Amata Dhamma Leading to Freedom from Suffering

Mindfulness  of  the  Body (Kayakhata  sati)  The  Buddha  said  that  when  you  practiced  mind- fulness  of  the  body,  you  practiced  the  Amata  Dhamma.  When  you  have  savored  mindfulness  of  the  body,  you  have  savored  Amata  Dhamma.  Ones  who  are  not  heedless  in  practicing  mindfulness  of  the  body  are  not  heedless  in  the  Amata  Dhamma. Practicing  mindfulness  of  the  body  is  done  by  being aware  of  the  body  often.  When  you  are  skillful,  you  will  be  able  to  reach  the  Amata  Dhamma  which  is  pure  nature  that  is  free  from  all  sufferings. Continue  to  practice  regularly  until  mindfulness  is  stronger.  At  the  beginning  you  will  be  aware  of  different  parts  of  the  body.  After  that  your  perception  will  expand  to  cover  the  whole  body.  Continue  to  be  aware  of  the  whole  body  with  a  relaxed  mind.  Keep  up  with  the  whole body  awareness  during  sitting,  standing,  walking,  even  75

when  lying  down.  When  mindfulness  is  stronger,  it  will  depart  the  body  foundation  and  enter  the  feeling  foundation.  You  will  feel  the  diffused  energy  that  expands  all  over  the  body.  This  is  the  awareness  at  the  concentration  level. When  mindfulness  is  stronger,  notice  that  the  mind will  become  steady  on  its  own  until  it  becomes  total  awareness.  You  can  feel  it  in  all  postures  and  also  during daily  activities.  You  can  even  feel  total  awareness  while  lying  down. Right  mindfulness  (samma  sati),  being  aware  of  body  and  mind,  will  progress  into  right  concentration  (samma  samadhi).  The  total  awareness  will  appear.  This  is  the  level  of  the  feeling  foundation.  After  staying  with  total  awareness  until  mindfulness  is  strong  enough,  it  will  move  from  the  feeling  foundation  to  the  mind  foundation.  The  mind  will  become  steady,  knowing  and  awakened.  When  mindfulness  is  strong  enough  that  the  mind  becomes  steady,  knowing  and  awakened  enough,  we  76 Duenjit Path to Amata Dhamma Leading to Freedom from Suffering

will  be  able  to  lift  the  mind  up  to  the  insight  knowledge  (vipassana  yana).  The  condition  of  blooming,  steady  and  knowing  mind  inside,  but  perception  will  expand  outward.  The  mind  is  full  of  joy.  That  is  the  mind  power  that  is  ready  to  enter  the  vipassana  yana  (insight  knowledge).  This  Buddha’s  condition  is  like  a  lotus.  It  starts  from the  seed  in  the  mud  and  gradually  grows  upward  until  it  is  above  the  water.  From  the  closed  lotus  f lower  that  opens  up  and  blooms.  The  dhamma  conditions  are  the  same.  It  starts  from  knowing,  awakening  and  then  blooming  (expansive  joy).  After  that  all  natures  will  appear  according  to  realities.The  aggregates  and  elements  will  separate  from  each  other,  break  down,  and  disappear  on  their  own.  After  that,  ignorance  (avijja)  will  be  removed  from  the  mind.  We  will  be  able  to  relinquish  everything,  return  to  the  purity  of  nature  and  reach  the  Amata  Dhamma. 77 Phra Maha Worapot Kittivaro

Building  Protection  (Immunity)  When  being  trapped  in  the  cycles  of  samsara,  our  minds  faced  ongoing  burning,  irritation,  pain  and  sufferings.  It  is  especially  true  during  this  time  of  the  pandemic.  People  were  frightened  and  scared.  The  current  situation  is  like  we  are  being  hit  by  several  monsoons.  We  became  stressed  and  anxious.  We  have  accumulated  a  lot  of  pressure.  Many  people  had  insomnia  from  incessant  thoughts.  There  are  issues  of  debts,  inf lation  and  other  diff iculties  in  life.  All  of  these  have  signif icant  impacts  on  mental  health.  Many  may  be  depressed,  panicked,  desperate  and  hopeless  with  their  lives.  S o m e   c h o s e   t o   e n d   t h e i r   l i v e s   b e f o r e   t h e  appropriate  time.  They  lost  everything  they  had  built  because  they  did  not  have  the  protection.  If  they  had  practiced  mindfulness  and  had  body  awareness  regularly,  they  would  be  able  to  release  themselves  from  the  mental  effects.  The  mind  will  be  steady,  they  78

will  develop  emotional  stability  from  the  inside.  They  can handle  every  situation  in  their  lives. Dhamma  is  the  answer,  it  can  cure  everything.  It  can  cool  us  down  and  relieve  all  kinds  of  suffering.  Dhamma  is  the  nature  that  is  pure,  stable,  unshakable  by  anything.  It  is  pleasant,  peaceful  and  luminous. Everyone  who  has  reached  the  dhamma  will  have  a pleasant  life.  You  will  be  happy  living  anywhere  without  having  confusion  or  suffering.  A  life  that  has  dhamma  as  a  principal  is  the  real  answer.  It  will  be  a  happy  life  that  has  protection  and  stability  from  the  inside. 79 Phra Maha Worapot Kittivaro

Planting  the  Seed  of Buddha  Nature We  actually  did  not  need  anything  much  in  life.  The  four  essentials  for  our  lives  are  food,  clothing,  shelter,  and  medicine.  We  created  a  chaotic  world  because  of  our  never  ending  greed.  The  more  we  struggle,  the  more  pain  and  suffering  we  create.  Instead  of  having  more  happiness,  we  have  less.  We  devoted  all  physical  and  mental  power  in  order  to  gain  something  that  we  thought  would  make  us  happy.  Sometimes  we  wasted  our  whole  life  searching  for  happiness  but  what  we  gained  was  not  real  happiness.  As  long  as  we  keep  seeking  happiness  from  outside  we  will  not  f ind  the  real  one.  It  is  because  the  real  happiness  is  not  anywhere  outside,  but  it  is  right  here  in  our  minds.  Dhamma  practice  is  the  way  to  go  against  the  worldly  current,  and  return  back  to  ourselves,  be  with  our own  mind,  stay  with  the  awareness.  The  practice  is  simply  developing  awareness.  Be  aware  of  everything  80

we  do,  even  when  lying  down.  Be  aware  of  the  lying  body.  Start  from  the  moment  that  you  wake  up,  such  as  getting  out  of  bed,  folding  the  blanket,  brushing  your  teeth,  taking  a  shower,  using  the  toilet  etc.  Develop  mindfulness  by  being  aware  of  all  activities.  You  can  also practice  when  exercising,  stretching,  moving,  doing  household  chores  etc.  Use  the  daily  activities  as  tools  for  mindfulness  practice.  For  example,  you  can  be  mindful  when  cooking  and  eating.  At  the  beginning  you  will  get  lost  easily.  When  you  can  recall,  be  aware  again.  This  is  the  way  to  plant  the  seed  of  Buddha  Nature  in  our  minds.  81 Phra Maha Worapot Kittivaro

Practice  More,  Develop  More The  Buddha  said  that  the  mind  is  originally  luminous,  but  it  was  tainted  by  the  def ilements  that  passed  by.  Everyone  carries  the  Buddha  Nature  which  is  pure.  We  all  are  one  part  of  nature. We  went  through  many  cycles  of  samsara.  Along  the  way,  ignorance  led  us  to  do  many  unwholesome  acts  which  caused  negative  consequences.  It  became  the  bondage  around  us  and  covered  up  our  true  nature.  What  is  left  is  the  condition  that  f lows  along  with  mood.  We  became  attached  and  suffer. In  order  to  return  back  to  our  true  nature,  we  have  to  awaken  that  Buddha  Nature.  The  practice  of  Four  Foundations  of  Mindfulness  is  the  way  to  awaken  the  Buddha  Nature  in  our  minds. We  need  to  gradually  get  rid  of  things  that  we  have accumulated  in  our  minds  for  a  long  time.  The  way  to  do 82

it  is  by  practicing  awareness  often,  both  in  daily  life  and  during  formal  meditation.  At  the  beginning  you  may  be  aware  only  5  times  a  day,  then  increase  to  10 - 20  times  a  day.  After  practicing regularly  you  will  gain  the  awareness  more  quickly  and  more  continuously.  Use  this  opportunity  to  investigate  our  inner  world  which  is  more  interesting  than  the  outside  world.  You  will  experience  the  vastness  without  any  boundaries.  It  is  light,  pleasant,  peaceful,  cool  and  luminous.  It  is  much  more  wonderful  than  travelling  the  outside  world. Dhamma  practice  is  very  easy  and  simple,  nothing  is  complicated.  Anyone  can  practice,  no  matter  if  you  are  student,  teacher  or  eldery  people.  Everyone  can  learn  and  practice  because  all  of  us  already  have  the  tools,  which  are  our  bodies  and  minds.  You  can  practice  anywhere.  You  don’t  have  to  go  to  the  temple  or  meditation  center.  You  can  actually  practice  at  home. So  use  your  time  wisely.  Study  and  practice  the  Buddha’s  teachings  which  are  the  most  wonderful  83 Phra Maha Worapot Kittivaro

things.  We  wasted  our  life  doing  a  lot  of  things  that  are  worthless.  F inally,  we  die  in  vane.  It  is  time  to  wake  up  and  try  to  reach  the  real  essentials  in  life,  which  is  the  Buddha’s  teaching.  It  is  benef icial  and  supportive  for  the  long  lasting  happiness.  84 Duenjit Path to Amata Dhamma Leading to Freedom from Suffering

Better  Refuge  Than  Merits Being  born  as  a  human  being  is  the  golden  opportunity  to  practice  mindfulness.  It  is  the  way  to  awaken  our  ability  to  know.  This  can  be  done  by  practicing  mindfulness  of  the  body  (kayakhata  sati).  Be  aware  of  the  body  often.  Knowing  ability  will  be  awakened.  This  is  everyone’s  real  refuge,  and  is  a  better  refuge  than  the  merit  that  we  gained  from  a  wholesome  act.  Merit  is  only  the  result  of  our  action.  But  when  we  improve  our  ability  to  know,  we  will  have  a  chance  to  close  the  door  to  the  lower  realms. The  other  benef it  of  mindfulness  practice  is  a  free  treatment  for  many  illnesses.  At  the  beginning  level,  it  can  heal  and  detoxify  many  mental  health  problems.  It  helps  to  balance  the  body  systems  which  gives  us  a  healthy  body.  Our  quality  of  life  will  improve.  When  we  keep  on  practicing  regularly,  it  can  help  to  clear  our  moods,  thoughts  and  anxiety  from  our  minds.  We  will  feel  relaxed,  peaceful,  pleasant,  light  and  luminous.  85

We  will  be  able  to  feel  more  exquisite  feelings  inside.  It  is  the  true  happiness  that  we  cannot  buy,  even  with  the  money  that  we  have  earned  throughout  our  life.  When  you  reach  this  level  of  happiness  that  can  be  more ref ined  and  deeper,  no  matter  where  you  live  you  will  be  happy.  This  is  the  power  of  the  awakened  and  knowing  mind.  Even  though  we  have  all  the  material  gain,  we  still  lack  freedom  in  life.  We  still  are  the  slaves  of  our  thoughts.  No  matter  how  far  you  travel  or  run  away  to  the  end  of  the  world,  you  still  cannot  escape  from  the  suffering  mind.  It  is  because  the  strongest  prison  is  our  own  mind.  Mindfulness  practice  is  the  only  way  that  can  free  us  from  the  conditioned  world.  It  can  free  us  from  attachment  and  irritation.  We  can  then  reach  the  pure  nature  that  is  free  from  everything  and  is  the  real  stability  in  life.  We  have  accumulated  money,  houses,  cars,  jobs  etc,  in  order  to  have  stability  in  life.  But  are  these  things  the  real  stability?  Will  they  stay  with  us  forever?  86 Duenjit Path to Amata Dhamma Leading to Freedom from Suffering

Survival  Methods  for  Everyone Nothing  can  stay  with  us  forever.  We  have  to  separate  from  or  lose  them  at  any  time,  even  our  body  that  we  cherish.  Reaching  pure  nature  is  the  real  stability  that  will  last  forever.  Once  we  reach  this  we  will  f ind  the  answer  to  the  reason  why  we  were  born,  and  what  is  the  purpose  in  life.  Four  Foundations  of  Mindfulness  practice  is  the  way  to  escape  from  all  kinds  of  danger  for  all  of  us.  Life  is  full  of  chaos,  confusion,  pain  and  suffering  that  hits  us  all  the  time.  The  fragile  mind  will  be  shaken  by  everything  in  life,  so  it  is  very  diff icult  for  us  to  experience  any  peace  and  happiness  in  life.  The  regular  mindfulness  practice  will  allow  us  to  release  ourselves  from  these  bondages.  We  will  be  free  from  pain  and  suffering.  Our  mind  will  be  steady  and  is  not  easily  shaken.  We  can  let  go.  The  steady  mind  is  the quality  of  life  that  will  help  us  survive  nowadays.  It  is  87

very  important  for  everyone.  The  steady  mind  will  benef it both  the  worldly  life  and  spiritual  life.  One  who  has  a  steady  mind  will  be  strong  inside.  He  will  be  successful  with  anything  he  wants  to  do  and  can  deal  with  any  obstacle  in  life.  There  will  be  a  change  from  being  a  rough,  rude  person  to  being  gentle,  friendly,  kind  and  generous.  The  mind  will  change  from  being  chaotic,  irritable  to  being  peaceful,  cool  and  steady.  You  will  be  able  to  f ind  real  peace  and  happiness  in  life.  88 Duenjit Path to Amata Dhamma Leading to Freedom from Suffering

Body  Foundation  At  the  beginning,  start  practicing  by  feeling  the  body.  Perceive  the  body  sensations  such  as  breathing,  movement  of  the  chest  and  abdomen.  Feel  the  body  in  sitting,  standing,  walking  and  lying  down.  Be  aware  of  the  body  while  moving.  When  mindfulness  becomes  stronger  you  will  be  able  to  feel  the  heart  beating  and  the  pulsation.  If  our  mindfulness  is  not  ref ined  enough,  we  will  not  feel  it  even  though  it  was  there  all  the  time.  It  depends  on  the  quality  of  our  mindfulness.  With  more  practice,  we  may  be  able  to  perceive  the  detailed  function  of  each  system  in  the  body.  After  being  aware  of  the  body  repeatedly  the  mindfulness  will  become  steady.  You  will  be  able  to  feel  the  whole  body. Relax  both  body  and  mind,  be  comfortable.  Continue  to  be  aware  of  the  whole  body.  Mindfulness  will  be  more  still  and  stable.  Body  sensation  will  be  feltless.  Mindfulness  will  move  from  the  body  foundation  to  the  feeling  foundation,  from  the  right  mindfulness  89

(samma  sati)  to  right  concentration  (samma  samadhi).  This  is  knowing  the  signs  of  rapture  (piti)  which  is  the  same  condition  as  total  awareness.  The  f irst  level  of  concentration  (f irst  jhana)  starts  from  here.  90 Duenjit Path to Amata Dhamma Leading to Freedom from Suffering

Feeling  Foundation  We  will  progress  from  the  body  foundation  to  the  feeling  foundation.  It  is  the  awareness  at  the  concentration  level.  There  will  be  the  feelings  of  numbness  and  diffusion  like  a  f ield  of  energy  that  spreads  over  the  body.  These  are  signs  of  rapture  (piti).  You  may  feel  like  having  goosebumps,  body  rocking, or  feel  the  energy  that  transforms  into  heat  or  cold.  The  body  may  feel  stiff,  enlarged,  contracted,  f loating  or  may  get  heavy  etc.  All  of  these  are  signs  of  rapture. You  will  know  the  working  system  of  the  body  while  being  at  the  body  foundation.  But  when  you  are  at  the  feeling  foundation,  your  feeling  will  be  at  the  energy  level.  It  is  the  energy  current  that  f lows  through  the  body.  This  is  especially  true  when  you  experience  the  last  level  of  rapture  which  is  called,  “pharana  piti”.  There  will  be  a  feeling  of  energy  that  diffuses  throughout the  whole  body.  When  the  meditators  reach  this  level,  they  may  feel  it  in  any  postures.  It  is  an  enjoyable  and  91

pleasant  feeling.  They  will  be  happy  and  can  maintain  it  as  an  abiding  dhamma  in  daily  lives.  Suffering,  confusion,  and  irritation  in  life  will  be  markedly  reduced.  Stress,  incessant  thoughts,  anxiety,  sadness  and  anger  will  be  gone.  All  kinds  of  suffering  will  disappear.  Mental  health  will  improve,  which  in  turn  helps  physical  well  being.  We  can  live  our  lives  more  eff iciently.  Our  emotional  maturity  is  increased.  Our  mind  is  more  stable,  which  helps  us  make  better  decisions.  The  quality  of  work  will  also  improve.  Mindfulness  practice  will  support  every  aspect  of  our  lives.  After  staying  with  total  awareness  regularly,  the  body  and  mind  will  feel  lighter.  There  will  be  an  airy  and  pleasant  feeling.  We  will  be  in  touch  with  the  ref ined  happiness  that  continues  to  get  deeper.  We  will  f ind that  happiness  that  we  have  sought  throughout  our  lives  was  not  from  anywhere  outside,  but  it  is  right  here  in  our  mind.  It  is  also  more  delicate  than  any  other  kinds  of  happiness.  Money  cannot  buy  it,  but  we  can  experience  it  by  practicing  the  Four  Foundations  of  Mindfulness. 92 Duenjit Path to Amata Dhamma Leading to Freedom from Suffering

Mind  Foundation  We  will  move  from  the  feeling  foundation  to  the  mind  foundation  after  practicing  until  the  mind  becomes  steady,  awakened  and  knowing.  Mind  will  not  get  lost  in  any  conditioning.  No  one  can  make  us  suffer.  It  is  because  steady  mindfulness  will  give  us  peace  and  delicate  happiness  which  will  gradually  get  deeper.  This  is  when  you  enter  the  mind  foundation  of  the  practice.  When  we  are  able  to  lift  the  mind  up  to  the  level  of  the  insight  knowledge  (vipassana  yana)  or  sometimes  it  is  called  releasing  of  the  mind,  you  will  f ind  that  you  can let  go  of  the  mind.  There  will  be  a  condition  of  being  awakened,  knowing  and  blooming  (expansive  joy).  All  dhammas  (natures)  will  appear  as  they  really  are.  There  will  be  a  separation  of  elements  and  aggregates,  they will  arise  and  vanish  on  their  own.  This  is  knowing  things  as  they  really  are. 93

Dhamma  Foundation The  method  of  releasing  the  mind  to  reach  the  dhamma  foundation  can  be  done  after  the  mind  is  steady. The  Buddha  taught  us  by,  “Releasing  the  mind  or  incline  the  mind  into  the  Amata  element  which  is  peaceful,  subdued,  exquisite  and  without  conditioning. This  is  how  to  lift  the  mind  up  to  the  insight  of  knowledge (vipassana  yana),  or  moving  from  the  mind  foundation  to  the  dhamma  foundation.” The  way  to  practice  is  by  staying  with  the  mind  that  is  awakened,  knowing  and  blooming  (expansive  joy). Continuing  with  the  blooming  state.  All  dhammas  will  show  their  real  natures.  What  happens  next  is  knowing  and  seeing  things  according  to  reality.  We  will  feel  the  breaking  and  disappearing  of  form  and  mentality  (rupa  and  nama).  Our  body,  which  is  a  muscle  mass  with  shape  and  form,  will  be  felt  as  breaking  down  cells  while  94

being  in  vipassana  yana.  We  may  feel  the  vibration  all  over  the  body.  In  reality,  the  breaking  down  of  cells  happens  naturally  all  the  time.  If  we  did  not  have  insight  knowledge,  we  would  not  see  or  feel  it  as  it  really  is.  But  when  vipassana  yana  occurs  or  we  enter  the  dhamma  foundation,  we  will  know  and  see  according  to  reality.  We  will  also  feel  the  breaking  and  vanishing  of  the  mental  body,  and  can  feel  the  vibration.  Seeing  the  reality  of  everything  will  lead  to  letting  go  of  attachment. So  we  can  relinquish  everything  and  reach  the  Amata  Dhamma  (immortal  dhamma),  which  is  the  pure  nature  that  is  free  from  all  sufferings. 95 Phra Maha Worapot Kittivaro

The  Four  Foundations Normally  the  practice  should  include  all  four  foundations. Body  Foundation:  body  awareness. Feeling  Foundation:  total  awareness. Mind  Foundation:  awakening,  knowing  and  blooming. Dhamma  Foundation:  knowing  and  seeing  according  to  reality.  We  should  have  these  four  foundations  f irst.  When  we  are  more  skillful  and  can  maintain  the  knowing  ability automatically,  you  will  not  need  the  four  foundations  anymore.  We  will  progress  to  the  level  of  knowing  with  the  emptiness  freely.  We  will  not  need  any  foundation.  But  if  you  are  not  able  to  maintain  it,  you  will  lose  that  state.  You  will  then  need  to  return  to  the  body,  feeling,  mind  and  the  dhamma  and  use  them  as  tools  to  reach  that  condition  again. 96

The  Buddha  taught  the  Four  Foundations  of  Mindfulness  as  the  tools  for  building  the  base,  in  order  to  reach  the  knowing  condition.  When  this  is  stable,  it  will  become  automatic  knowing  by  itself.  It  will  be  the  condition  of  emptiness,  knowing,  without  thought,  no  attempt,  no  intention  and  no  activity  in  the  mind.  What  is  left  is  clear  knowing  by  nature.  We  cannot  create this  condition  or  use  memory  to  recall  it.  We  can  only  use  memory  in  practicing  concen- tration  (samadhi)  because  it  is  about  volitional  formation.  You  can  train  to  be  skillful  by  remembering  how  to  go  in  and  out  of  samadhi.  But  this  condition  of  pure  emptiness  (sunyatta)  cannot  be  practiced  by  using  memory.  You  can  only  reach  it  by  letting  go  of  attachment  which  comes  from  practicing  the  Four  Foundations  of  Mindfulness  practice  until  developing  the  insight  knowledge. 97 Phra Maha Worapot Kittivaro

Waking  up  the  Knowing  Potential Live  a  mindful  life  by  being  aware  of  the  body  in  standing,  sitting,  walking  and  lying  down.  Make  them  the  basics  of  our  life.  Do  everything  mindfully  from  the  time  we  wake  up,  start  by  being  aware  of  folding  the  blanket,  brushing  teeth,  taking  a  shower,  using  the  toilet,  sweeping,  mopping,  drinking  coffee,  cooking,  eating  breakfast,  exercising,  stretching,  biking,  swimming,  driving,  etc.  All  of  these  activities  can  be  used  as  tools  to  practice  mindfulness  in  our  daily  life.  Try  to  be  aware  often,  even  during  working.  When  the  mind  gets  lost  in  thought,  bring  it  back  by  moving  your  hands  or  f ingers.  You  can  even  tap  on  your  desk.  It  can  help  wake  up  your  awareness  and  the  knower.  During  the  day  we  face  many  issues  that  make  us  get  lost  in  thoughts  and  emotions.  When  we  recall,  try  to  return  to  the  awareness  and  awaken  our  knowing  potential.  At  least  try  to  be  aware  sometime,  do  it  until  it is  our  habit.  The  Buddha  praised  even  when  one  has  98

awareness  once  in  a  day.  Be  mindful  when  going  to  sleep.  Lying  down  mindfully.  Be  aware  of  the  body  lying  down  on  the  bed,  feel  the  breathing.  Continue  to  be  aware  until  you  fall  asleep.  When  we  do  it  regularly,  mindfulness  will  be  stronger  and  awareness  will  expand  until  it  covers  the  whole  body.  Total  awareness  will  develop. You  can  maintain  total  awareness  while  sitting,  standing,  walking  or  whatever  you  are  doing.  Mind- fulness  will  be  stronger  and  it  will  cover  the  whole  body.  Practice  until  you  can  feel  the  whole  body.  This  is  an  important  foundation  before  proceeding  to  a  more  ref ined  state  of  mind.  If  we  have  a  good  foundation  here,  our  mindfulness  will  be  very  powerful.  Mind  will  not  wander  around,  will  not  get  lost  in  mood  or  concentration.  99 Phra Maha Worapot Kittivaro

Prime  Dhamma  will  Emerge Keep  up  with  the  awareness  until  developing  total  awareness  often. The  prime  dhamma  will  emerge  naturally.  The  awakening  and  knowing  mind  will  appear.  This  is  the  prime  dhamma.  It  is  the  condition  of  stillness  and  knowing.  Even  if  eyes  are  closed,  they  will  appear  to  be  open  from  the  inside.  This  is  the  knower’s  mind  that  is  awakened.  This  prime  dhamma  is  the  only  way  to  free  us from  suffering.  Practice  by  being  with  the  awakened  mind,  mindfulness  will  be  more  powerful  and  more  ref ined. When  mindfulness  is  stronger,  our  thoughts,  conditioning  and  emotions  will  be  reduced.  We  will  be  able  to  see  how  the  body  and  mind  work.  We  will  see  our  thoughts  like  having  an  inner  voice,  or  see  the  conditioning  mind  as  a  mental  image.  We  will  know  when  the  mind  wanders  off.  We  don’t  have  to  watch  it  100