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How to Produce Vipassanā Sati, Insight Mindfulness

How to Produce Vipassanā Sati, Insight Mindfulness

It only requires selecting any of the meditation objects mentioned in the remaining 19 sections for development of the Path of Insight Mindfulness, Vipassanā Sammāsati Magga. In accordance with ‘gacchanto vā gacchāmiti pajānāti’, as mentioned in the section on body postures, while walking, the body movements involved in the act of walking should be noted; while standing sitting lying down, body movements involved in each action should be noted. In accordance with ‘yathā yathaā vā pana’ etc., while sitting etc., if there are other minor body postures involved, they should also be noted carefully. Here special attention should be paid to the grammatical tense employed in ‘gacchanto vā gacchāmiti’ etc. It refers definitely to noting the present action only. It should be therefore thoroughly understood that learning by rote and pondering upon the types of corporeality, as enumerated in the Abhidhamma Texts, does no amount to contemplation of the body with mindfulness, Kāyānupassanā satipatthāna.

In addition, as mentioned in the section on Mindfulness with clear comprehension, Sampajanna paths, all body movements involved in going forward or going back, looking straight on or looking, asking, bending or stretching the limbs should be noted. 

Explanation on Insight Momentary Concentration (Vipassanākhanika Samādhi)

According to the section on ‘Attention given to Elements’, Dhātumanasikāra pabba, note should be taken of the Four Great Primaries also as they arise and become manifest, Visuddhi Magga explicitly states that when the hindrances are completely overcome by contemplating on them (the Four Great Primaries). Access concentration arises.  This Access concentration, as explained in the neighbourhood of any Appanā samādhi, Absorption concentration and as such, is not a true Access concentration in its capacity in overcoming the hindrances and producing tranquility. It assumes the name of Access concentration by virtue of identity in capacities.

For purposes of Insight Meditation, Vipassanā, we have used the term Vipassanā khanika samādhi, Insight Momentary concentration to describe the said concentration. They argued that, if such were possible, monastic students studying the scriptures should be able to acquire Insight knowledge. We could accept this view if the student’s concentration were strong enough to dispel the hindrances and if, at the same time, they were contemplating on the phenomenon of rūpa and nāma at the moment of their arising, in accordance with Mahā Satipatthāna Sutta. But it is quite plain that concentration involved in recitation of and reflection on, the scriptures which students have learnt by heart is not intense enough to overcome the hindrances nor are they taking note of the phenomena of nāma and rūpa at the moment of their arising. Our critic is therefore obviously not conversant with correct practices of Vipassanā.

In Visuddhi Magga, Vipassanākhanika concentration is mentioned as Khanika Cittakaggatā; in its sub-commentary it is referred to as Khanamattahitiko Samādhi, etc. Thus based on the authority of the Commentary and the sub-commentary, we have employed the term Vipassanā Khanika Samādhi to describe the concentration which is, by virtue of identity, Access Concentration. Once these explanations are well understood, confusion will surely cease in the minds of our critics.

As stated above, if concentration of corporeality is accomplished by taking note of them as they arise, in accordance with the sections on Body Postures, Clear comprehension and attention to elements (Iriyapatha, Sampajannā and Dhātumanasikāra) access concentration. And together with it, Insight Knowledge, Vipassanā nāma, which is also known as Vipassanā Sammāditthi, Insight of Right View, is also developed. These are then Sammā Sati Magga, Sammā Samādhi Magga and Sammā Ditthi Magga otherwise called the Foundation of Mindfulness with regard to contemplation of body, Kāyanupassanā Satipatthāna.

With regard to the above statement that ‘Attention to Element’s is an object of meditation of Access Concentration, we have the authority of the Visuddhi Magga which mentions this meditation object as Catudhānvavatthāna. No doubt should also be entertained about our assertion that contemplation of body postures and clear comprehension leads to the Access concentration, because commentary to the Satipatthāna Sutta definitely confirms them to be meditation objects for Access concentration.

In addition, according to the section on Contemplation of Feelings etc. mindfulness of feelings, mindfulness of the mind, and mindfulness of mental objects (Dhamma) at the moment of their arising will lead to development of Access Concentration and Insight Knowledge. Therefore Visuddhi Magga gives, at the beginning of the chapter on Purification of Views, a description of how a person who begins practicing bare insight straight away contemplates on the Four Primary Elements followed by discernment of 18 elements, 12 bases (Ayatanas), 5 aggregates and of rūpa and nāma. This is in accordance with the teachings of the Buddha as provided in Mahā Satipathāna Sutta, etc.

By now, having heard the above explanations and considerations, it should be possible to understand how to develop the path right, mindfulness in conformity with the sutta discourses of the Blessed One. And having thus understood, one should be able to determine whether mere recitation of and reflection on what one has learnt from the scriptures instead of mindfully noting the body, the feeling, the mind and the mental objects at the moment of their arising, leads to the true path of right mindfulness. It is plain also that in the absence of proper path of right mindfulness, proper path of Vipassanā right view, Vipassanā Sammāditthi Magga, can never be established.

Proper Insight Knowledge Only By Mindful Noting

In order to further strengthen our argument, we shall quote a passage from the Mahā Stipatthāna commentary, namely:

Yasama panakaya vedanā citta-dhannmesu kinci dhamman anamasitava bhāvanā nāma natty. Tasamā tepi imināva maggena sokaparideva samatikkhantati veditabba. (Commentary to Sutta Mahāvā)

There is no such thing as development of insight knowledge, knowledge pertaining to the noble path, without contemplation of mental objects (Dhamma). Therefore it should be realized that the minister Santati and Patasra Theri (who were said to have attained the higher knowledge of the noble path and fruition in the course of hearing a discourse on dhamma) had overcome their sorrow and lamentation only trough the practice of the path of the four foundations of mindfulness.

Meaning of Contemplation

Contemplation is to fix the mind on the phenomena arising in the time of practice, and observe them as they naturally are, with   exertion, mindfulness   (sati), concentration (Samādhi), and wisdom (pañña), without state of stare, idea, thought, and imagination in every single moment of practice.

When contemplating the rising and falling of the abdomen, the meditator may be interrupted by other objects which are more clearly perceivable. The meditator should move to contemplate those objects until they disappear or become less distinct. Then he can go back to contemplating the rising and falling of the abdomen. When the time of mindful sitting such as 5, 10, 20, 30, 45 or 60 minutes is finished, the meditator should turn to mindful walking in order to change the posture and bring balance to  the  controlling  faculties  –  confidence,  energy, mindfulness, concentration and wisdom (Indriya5).

Vipassanā Meditation

Vipassanā Meditation was discovered by Lord Buddha, and it is the only path that leads the meditator with righteous practice to be gradually liberated from influence of defilements.

“Vipassanā” is a combination of the words “Vi” and “Passana”. “Vi” means clear, true, superb, “Passana” means seeing, direct perception and right view (wisdom). So, the meaning of “Vipassanā” is as the following:

1. Seeing clearly or with wisdom the materiality and mentality (rūpa-nāma), and the Noble Truths (Ariyasacca);

2. Insight into the Three Common Characteristics – impermanence, state of suffering or being oppressed, and state of being not self (Tilakkhana), and the Dependent Origination Paticcasamuppāda);

3. Seeing extraordinary or incredible things (seen while meditating).

“Kammatthāna” is a combination of the words “Kamma” and “Thāna”.

“Kamma” means action or deed; this pertains to an effort to cultivate superior mental states for purifying the mind from the defilements which are the root cause of all kinds of suffering.

“Thāna” means base or station, this pertains to the objects  of Vipassanā Meditation which are the Five Aggregates  (Khandhā 5), internal and external sense-fields (Ayatana  12), Elements (Dhātu   18),   Faculties   (Indriya   22),   the Dependent Origination (Paticcasamuppāda  12), and the  Four Noble Truths (Ariyasacca 4) as a base  or  station  for  developing  Vipassanā Meditation  in  accordance   with  the  Four Foundations of Mindfulness  (Kāyanupassana, Vedanānupassana, Cittānupassana,  and Dhammānupassana).

Preparation before Meditate

If we sincerely desire to develop contemplation and attain insight in this present life, we must give up worldly thoughts and actions during training this course of action is for the purification of conduct, the essential preliminary step toward the proper development of contemplation. We must also observe the rules of discipline prescribed for laymen (or for monks, as the case may be), for they are important in gaining insight. For lay folk, these rules comprise the eight precepts which Buddhist devotees observe on holidays and during periods of meditation. These voluntary precepts are abstention from (1) killing, (2) stealing, (3) sexual intercourse, (4) Lying, (5) intoxicants, (6) eating solid foods after noon, (7) dance, shows, wearing flowers, perfume, and adornments, and (8) high and luxurious beds. An additional rule is not to speak with contempt, in jest, or malice to or about any of the noble ones who have attained states of enlightenment.

The old masters of Buddhist tradition suggest that we entrust ourselves to the enlightened one, the Buddha, during the training period, for we may be alarmed if it happens that our own state of mind produces unwholesome or frightening visions during contemplation. Also place ourselves under the guidance of our meditation instructor, for he can talk to us frankly about our work in contemplation and give us the guidance he thinks necessary.

The aim of this practice and its greatest benefit is release, from greed, hatred, and delusion, which are the roots of all-evil and suffering. This intensive course in insight training can lead us to such release. So work ardently with this end in view so that our training will be successfully completed. This kind of training in contemplation, based on the foundations of mindfulness (satipatthāna), is that taken by all Buddha and noble ones, for attaining enlightenment. We have to be please on having the opportunity to take the same kind of training.

It is also important for us to begin our training with a brief contemplation on the 'four protections' which the Buddha offers us for reflection. It is helpful for everyone psychological welfare at this stage to reflect on them. The subjects of these four protective reflections are the Buddha himself, loving-kindness, the loathsome aspects of the body, and death.

Contemplation of the body (kāyanupassana)

Mindfulness of            body here only refers to contemplating the phenomena which happen at the time of being aware of the major activities (standing, walking, sitting and sleep) and the minor activities (bending, stretching, and so on).

Principle of Standing Contemplation

        Ṭhito vā ṭhitomhī-ti pajānāti

 “Standing, one knows one is standing”

Method

1. Stand straight, neck upright, cross the hands at the front or the back of body;

2. Have the eyes half open and keep the eyes downcast 2-3 metres ahead;

3. Realize the posture of straight standing and note “standing, standing, standing”;

4. While noting in mind “standing”, the meditator must be   fully aware that he or she is actually standing;

5. Keep the mind on awareness of the straight body with the note.

In some meditation centers, the meditator may be advised that time used for practicing standing contemplation should tally with that spent for sitting or walking contemplation. But here the time of standing contemplation should take a very brief period of time by noting in mind “standing” for three times.

Walking

This refers to mindful walking, which is not walking for sightseeing in nature or walking for relaxing the body and the mind. But, it is walking forward and backward with awareness in order to change the posture and bring balance to the controlling faculties.

Turning

In the practice of mindful walking, turning is necessary when the meditator reaches the end of the path. It makes it possible to walk back and forth from one end to the other end of the path. If the path is short, turning may be done more often, as is needed. For turning, the preferable way is being conscious of turning in three pairs or six steps. First the meditator turns right, then lifts the right foot, not over the ankle level, and moves it to the right for about 60 degrees (3 steps for 180 degrees) and puts it down. While lifting and moving the foot, the meditator simultaneously contemplates “turning”, while putting it down to the floor, contemplates “thus” and finishes “thus” when the whole foot touches the floor. Follow the same with the left foot and do it three times until one faces the path again. After that, be conscious of the state of standing and note in mind “standing” three times, and “wanting to walk” three times. Later, perform mindful walking at the stage advised by the master.

Principle of walking

                      Gaccanto vā gacchāmī-ti pajānāti

                    “Walking, one knows one is walking”

Method of practice

1. Set the eyes about 2-3 metres ahead;

2. Fix the mind on the movement of the feet and being conscious;

3. “What is said” in the mind must be consistent with the movement of the body;

4. While walking, if any phenomenon which is more clearly perceivable arises in the mind, the meditator should  temporarily stop walking, contemplate such phenomenon  until it passes away or becomes less distinct, and  resume mindful walking;

5. Walk slowly but do not force the body too much. Keep the mind focused and always be continuously mindful.

Note:  “right”, “goes”, “thus”

  “left”, “goes”, “thus”

                                           Note: “lifting”, “placing”

Method of practice

First of all, contemplate the state of standing for three times. Keep the eyes about two metres ahead and your body and neck straight. Open just half of the eyes and cross the hands in front of or at the back of the body. Then, keep the mind on the left or right foot as you like. At the time of noting “right” in the mind, the meditator is fully conscious of the right foot. The knee would bend a little bit as it is ready to walk but does not lift the foot yet because it will repeat with the next step.

At the time of noting “goes”, the foot must move forward and the knee is kept straight and at the time of noting “thus”, the foot must stop moving exactly. At the time the foot moves forwards, the weight of the body will be transferred to the other foot; for instance, “right-goes- thus” the weight of the body will be on the left foot and when the left foot moves, the right foot would take the body weight. The transfer of body weight will be repeated throughout the walk.

Here, the meditator does not need to separate the note into three phases: for example, “right-goes-thus” because it will repeat with the walking in the third step. The note must be continuous until the movement of the foot finishes. Walking in this stage would produce relaxation and would be like walking naturally. Do not force the body to walk too fast or too slow because the meditator could get a headache or becomes so serious and the muscles could be too tense or stiff. Walking at this stage may not be too slow because it is just to know the movement of the foot. Forcing the body too much may not be good for the meditator.

Walking at this stage may take several days, not just one as some thought. Before shifting to the further step, one needs to consider the  knowledge of “RŪPA” and NĀMA” in reality, that is to say the meditator must have the ability to distinguish them (nāmarūpaparicchedanāna) in order to carry out the walking and  contemplation in further steps. This will enable the meditator to understand the practice and to continue the practice by himself. The meditator should continue to practice and try to instill the awareness and the wisdom by repeating the practice so that a clear knowledge will be gained. After that, a next walking exercise can be performed. To avoid mistakes, the meditator must be examined by the master with extensive interviewing, and he or she must answer the questions as experienced at the time of the practice; not giving answers from books or other persons. If the answer is taken from such sources, the chance of gaining Dhamma knowledge will be less. So, be attentive and honest.

Method of practice

The meditator starts to contemplate the state of standing and an initial mind that is an intention to walk, move the awareness to the lifting of the left or right foot. At the time of lifting, “lifting” is noted. Noting “lifting” must finish at the same time as the end of the lifting movement. The important is that neither should the foot be lifted over the ankle level nor moved too far. While putting the foot down on the floor, note “placing” and finish it at the same time as the end of the stepping the foot on the floor. At the second stage of walking, the important point is being attentive of the lifting of the foot and the placing. Although, at the time of placing, it feels like there is a movement of the body forwards a little bit, the meditator doesn’t need to attend to it; he only needs to be mindful of the lifting and the placing of the foot.

Walking in this stage seems to be uneasy or uncomfortable or unnatural. Some masters suggest that the meditator pass into the third stage of walking. As a matter of fact, if you are more attentive to it you will discover something special because the lifting and treading of the foot are very frequent and the walk is flexible and relaxing in each lifting and treading. The duration of the walk is not fixed or certain. In accordance with the principle, the meditator must become aware of the knowledge of the causes of the “RŪPA” and “NĀMA” clearly (paccayapariggahanana).  Only after that can the further stage of walking be allowed. In the second stage of walking, there is an additional thing, that is to say the contemplation of the initial mind or the “desire”. However, the desire here is not a kind of craving, but the moral determination at the time of practicing the Four Foundations of Mindfulness which is the conduct for the purpose of deserting attachment to the Five Aggregates (Khandha 5).

As a common practice, the meditator contemplates three times before walking; for instance, “wanting to walk”, “wanting to walk”, “wanting to walk” or “intending to walk” and then walks.

Note: “lifting”, “moving”, “placing”.

Method of practice

After contemplating the state of standing and the intending mind three times, keep the mind on the lifting of the foot and mentally note it as “lifting”. When lifting the foot, the knee would bend a little bit and lift the heel and the tip of the foot up straight at the same time but must not be higher than the ankle level. Then, move the foot forwards slowly and note “moving”. The movement of the foot should not be too far because it will cause physical imbalance. The distance between the feet should not be more than one length of the foot. It should not be too close because it will cause staggering and the weight of the body would be unbalanced. At the end of the moving forwards, tread the foot on the floor slowly and simultaneously note ‘placing”. The note should be finished at the end of the placing, not before or after.

The meditator at this stage of walking would have a clear mind that “RŪPA” and “NĀMA” which have been contemplated are impermanent or not constant. He or she also understands that they are   of a suffering nature, either being impossible to permanently be in the original state or being hard to withstand or endure due to both internal and external conditions. In addition, the meditator would also experience by the true wisdom that “RŪPA” and “NĀMA” are “not-self” and cannot be controlled. The meditator realizes these three common or universal characteristics of “RŪPA” and “NĀMA”.

Sitting Meditation

The meditators first have to select the cross-legged posture that they feel most comfortable in, place the right hand on the left hand -- the thumbs may or may not touch each other, and sit upright but not too straight. Ease up the body and mind, close the eyes softly, and then acknowledge the movements of the abdomen (body) and the mind that follows the rising and the falling of the abdomen.

 

                                                          Note:  1. Rising, and 2. Falling

As acknowledging “rising”, the mind has to realize the abdomen starts rising, gradually rises, and the rising stops. Then while acknowledging “Falling”, the mind realizes the abdomen begins to fall, slowly falls, and the falling ends. The rising and falling movement must be concurrent and consistent with the word being repeated. The acknowledging words cannot be said after the actual act of rising-falling. Likewise, the acknowledging words would not be said before the act of rising-falling actually exists. The practitioner may divide the words into two syllables: “rise” “sing”, and “fall” “ling”. The syllables “sing” and “ling” are uttered as the act of rising and falling ends.

Please note: If the meditator has trouble of acknowledging the  act  of  rising  and  falling,  he  may  start  from acknowledging the state of “sitting” or “touching”, which is two-step acknowledging as well.

Note: 1. Rising, 2. Falling, and 3. Sitting

The meditators who have practiced the two-step acknowledging rightly and proficiently may feel able to extend the interval between falling and rising. If so, the acknowledging word “Sitting” can be added a bit rapidly, before the rising starts. The word “Sitting” would not be added if the act of rising has commenced.

            Please note: Some meditators have misunderstood this as to block the rising of abdomen. This causes them to be uncomfortable, breathe with difficulty, and feel fatigued. In fact, when the meditators achieve the insight of meditation (the knowledge of contemplation on rising and falling), they may realize there is the space to add the “Sitting” acknowledging. Acknowledging the sitting is just to remind the act of sitting (the legs are crossed while the upper part is straight).

Principles of sitting

Niseetati Panlunggang Apuchitawa U-Chung Gayang Panitaya, Parumukang Sating U-pattapetawa “Sitting with the legs crossed, body straight, and definite mindfulness”.

Practice

1. Sitting with legs crossed. Keeping the back and the neck straight

2. Be mindful and acknowledge the rising and falling of the abdomen

3. Concentrate on and closely follow the rising and falling of the abdomen

4. The eyes should be closed, and then mindedly point to the navel

5. Continually acknowledge the movements of the abdomen

6. As the abdomen rises, saying in mind that “Rising”

7. As the abdomen falls, saying in mind that “Falling”

8. Acknowledging the state of rising and falling, saying acknowledging words in mind, and being actively   mindful—all these should occur simultaneously.

The meditators who face difficulty in acknowledging the rising-falling movements should follow the suggestions below:

 1. Use the palm of the hand to softly touch the abdomen (the navel)

2. Acknowledge the movements of the abdomen. As the abdomen rises with the palm on it, say in mind “Rising”

3. Then, when the rising is slightly leaving from the palm, mindfully acknowledge “Falling”

4. Acknowledge  the  state  of  “Sitting”  and “Touching” instead of the act of rising- falling, or acknowledge only the state of “Sitting” (This is recommended for the those who used to practice Anāpānāsati before.)

5. Acknowledge the state of touching on the right buttock, which is touching the ground, and say in mind “Touching”

6. While acknowledging “Rising” and “Falling”, some meditators may not be able to say “sing” and “ling” concurrently with the real movement of abdomen. Don’t worry. Further practice to acknowledge each actual body movement. As the meditators attain adequate effort, mindfulness, concentration, and wisdom, they will have no such problems anymore.

7. Loosening the clothes may make it easier to acknowledge the movement of the abdomen.

8. Lying on one’s back, overlaying the right and left hands on the abdominal surface, and then mindfully observe the act of rising-falling.

The acknowledging mentioned above is the type of body mindfulness be mindful of inner body. According to the Mahā Satipattāna Sutta, it is said in Pāli “Yata Yata Wa Panassa Gāyo  Panihito Hoti, Tatha Tatha Nang Pachanāti,” meaning that the meditator would acknowledge each real movement of body. The acknowledging of “Rising-Falling” movement is considered as Contemplation on Vāyophoṭṭhabbarūpa, a type of Anāpanāsti practice.

In other words, the acknowledging of rising-falling of abdomen is to acknowledge movement of fall (the fall in abdomen). Rising-falling is a form of ultimate truth, and the acknowledging mind therefore is ultimate truth of body/mind, which is the essence of meditation.

Contemplation of sleeping

Principle of sleeping

Sayāno vā sayānomhī-ti pajānāti

“Lying down, one knows one is lying down”

Method

1. be fully aware of the body movement; again, be consistent with capitals of first letters of these sentences;

2. When you lean to lie down, note “leaning, leaning, leaning”;

3. When elbow, hip, back, head, and other parts of the body touch the floor, concurrently note “touching, touching, touching”;

4. When you lie down on the right side or flat on the floor, note “lying, lying, lying”;

5. When you lie down completely, then close the eyes and start contemplating by fixing the mind on the movement of the abdomen together with noting. When it rises, note “rising, rising, rising”. When it falls, note “falling, falling, falling”.

Alternatively,   note     “lying, touching” corresponding to the current condition or state until fall asleep with mindfulness. When come to be awake, resume the contemplation.

Things to avoid

1. While lying, open the eyes or fix the mind on the body as a focus of attention;

2. Put the interest aside in whether you fall asleep with the rising or with the falling of the abdomen since it can make one nervous;

3. Turn over or move the body often;

4. Forcedly breathe in and out to make the abdomen rise and fall for the contemplation since it makes one tired or unable to sleep, and finally one becomes exhausted, and causes trouble for the practice of the next day.

 Contemplation of other activities

A.  Principle:

Abhikante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, sammiñjite pasārite sampajāna- kārī hoti, saṁghāṭipattacīvaradhāṇe sampajānakārī hoti, asite pite khāyite sāyite sampajānakārī hoti, ucārapassāva- kamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

“the meditator should be always aware of walking forward and backward, be always aware of seeing and looking, be always aware of folding and stretching, be always aware of possessing of the outer robe of a Buddhist monk and alms-bowl, be always aware of having food, drinking, chewing, and tasting, be always aware of discharging organic waste, be always aware of walking, standing, lying down, waking up, speaking, sitting and so on.”

B. Method:

1. Fix the mind on the body movements, when contemplating the activities;

2. While contemplating, the mind, awareness, and noted words must come together;

3. Contemplate slowly and continuously;

4. When there is an object or phenomenon arising to interrupt, concurrently contemplate as it happens until it disappears, then resume the contemplation of the previous activity.

C. Things to be cautious about

1. Do not stare at the object of attention or the body;

2. Do any activity naturally, not forcedly;

3. While contemplating, do not speak out loudly or shout;

4. Do not contemplate the state of rising and falling of the abdomen.

D. Exceptions

1. Speak out loudly in order to understand the practice correctly;

2. Do yoga or exercise to stay relaxed or alleviate drowsiness;

3. Take a walk for natural sight-seeing to release emotions or relax the rigid mind.

No Insight without Mindfulness

The commentary is very clear on this point. It is not just listening to the teaching but contemplation on any of the objects, body, feelings, mind and mental objects that helped them to attain higher knowledge. Without contemplating on any of them, it is impossible to develop, neither insight knowledge nor knowledge pertaining to the noble path and fruition.  It is very clear therefore that mere learning of the definition and classifications of nāma and rūpa and reflecting on them without actually noting them as they arise within one’s body, will never develop the proper path of right view otherwise called the insight knowledge or the knowledge pertaining to the noble path.

Here right mindfulness alone will not bring about the desired objective. Having achieved right mindfulness, its only by comprehending, that the truth as it really is that the desired end is attained. Therefore in the summarized introduction to the Satipatthāna just cited above, it is mentioned to have ardent mindfulness with clear comprehension. In the exposition of this summarized introduction such terms as “pajānāti” to know in different ways, or “sammudaya dhammānupassi” to know the cause of arising and ceasing are employed.

We have therefore summarized this path of right mindfulness as follows: to develop right mindfulness, there must be ardent mindfulness with clear comprehension:

1.      Clear comprehension of every body movement.

2.      Clear comprehension of every action of the mind.

3.      Clear comprehension of every feeling, good, bad or indifferent (whichever becomes manifest.)

4.      Right comprehension of very mental object (dhamma) as it appears.

We have taken considerable time to discuss in detail the path of right mindfulness as it is very important of the understanding of many people. We shall proceed now with consideration of the path of the right concentration. For that, we shall confine ourselves only to the most essential points of the teaching concerning the path of right concentration. To recite all the expositions on the subject will be covering too wide a scope, hard to be grasped by those with limited knowledge.

 Vipassanā Cannot Develop Without Jhāna

Hanging on to this statement of ours, some are saying that Vipassanā can be developed only after achieving purification of mind through attaining jhānic concentration. Without jhānic concentration, purification of mind cannot be brought about. Consequently vipassanā cannot be developed.  This is a one-sided, dogmatic view. That access concentration in the neighbourhood of jhāna, having the capacity to suppress the hindrances, can help attain the purification of view, leading thus to the development of vipassanā; that by so developing, attainment can be made up to the stage of Arahattaphāla; that there are many who have achieved thus, are explicitly stated in the Visuddhi Magga etc.

In the Sutta Pāli cannons; for instance in the Mahā Satipattāna Sutta etc. there is very clear teaching that Arahattaphāla may be achieved by contemplation of such objects as body postures etc. which can cause only access concentration to come about. The Anussatithāna sutta of the Aṅguttara Pāli canon states that the samādhi which develops out of recollections of virtues of the Blessed One etc. is adequate enough to be used as a basic concentration for the development of higher knowledge up to the state of Arahatship. The commentaries which expound on the section on clear comprehension also definitely affirm that pīti can be aroused by recollection just on the virtues of the Blessed One and the Saṅgha and that the pīti so aroused can be meditated upon as being perishable, as being impermanent resulting subsequently in attainment of Arahattaphāla.

These authorities state further that the innumerable people by lakhs, millions and crores who became liberated during the course of discourses given by the Buddha were not all skilled in jhānas. It is most probable that many of them were unequipped with jhāna attainments. But they must have achieved purification of mind, because their mind then was described as responsive, tender, free from hindrance, exultant and pure. Commentaries clearly mention that it was at such opportune moment that the Blessed One delivered the most exalted, sublime discourse on the four truths which only the Buddha alone could expound. Commentaries clearly state that his audience attained higher knowledge as a consequence of listening to such deliverances.

In view of such consideration, definitions given in the teachings of the right concentration in terms of the four jhānas should be regarded as a superlative method of description; the access concentration, although described as an inferior way, may also be taken as the right concentration which can accomplish the purification of mind. The said access concentration has the same characteristics of suppressing the hindrances as the first jhāna. They are similar too in having the same five factors of jhāna, namely, vitakka, vicāra, pīti, sukha and ekaggatā. Consequently we take it that the Blessed One had included both the proper access concentration and the nominal access concentration under the category of the first jhāna as an inferior way of definition.

Jhāna means closely observing an object with fired attention. Concentrated attention given to a selected object of meditation such as respiration for tranquility concentration gives rise to samatha jhāna, whereas noting the characteristic nature of rūpa, nāma and contemplating on their impermanence, unsatifactoriness and insubstantiality brings about vipassanā jhāna. We have given the following summarized note for easy memory:

1.      Close observation with fixed attention is called jhāna.

2.      There are two types of jhāna samatha jhāna and vipassanā jhāna.

3.      Fixed attention to develop only tranquility is called samatha jhāna.

4.      Contemplating on the three characteristics constitute vipassanā jhāna.

5.      There are three kinds of samādhi (concentrations); Momentary, Access and Absorption of fixed concentrations.

The momentary concentration mentioned above refers to the fairly calm state before access concentration is attained in the course of meditating upon tranquility meditation objects (samatha kammathāna objects) and also to the vipassanā Samādhi. And of these two, the vipassanā samādhi having the same characteristic of suppressing the hindrances as access concentration is also called access concentration as explained above. That this vipassanā. Momentary concentration, when it becomes strongly developed, can keep the mind well tranquilized just like the absorption concentration, has been clearly borne out by the personal experiences of the yogis practicing the Satipatthāna meditation

Therefore in the Mahā Tikā, the sub-commentary to the Visuddhi Magga, we find: “True, khanika cittekaggatsā is (vipassanā) samādhi which lasts for only the duration of the moment of each arising. When this Vipassanā khanika samādhi occurs uninterruptedly with nāma. Rūpa as its meditative objects maintaining tranquility in a single mode, at a stretch and not being overcome by opposing defilements, it fixes the mind immovably as if in absorption jhāna.

Accordingly a person engaged in vipassanā meditation and intent on developing himself up to the path and fruition stage, should endeavour, if possible to reach the first jhāna or the second, the third, the fourth jhāna or all the four jhānas. And having any of them, should train himself to maintain them and to be skillful with them. Failing, however, to reach the jhānic stage, he should strive to bring about the access concentration in the neighbourhood of the jhāna.

The vipassanā yānika, on the other hand, who begins with the contemplation on nāma, rūpa such as the four primaries, should try to become established in vipassanā khanika samādhi which is capable of suppressing the hindrances just like the access concentration. When fully established thus, the series of insight knowledge will arise beginning with the analytical knowledge concerning nāma and rūpa (nāmarūpa pariccheda nāna). Thus vipassanā khanika samādhi and access concentration are also to be regarded as the path of right concentration.

We have dealt fairly comprehensively with the path of right concentration. We shall now proceed to elaborate on the path of knowledge (paññā).

How Vipassanā Paññā Maggas Are Developed

Knowing the sense-object under contemplation according to its true nature is Sammā ditthi magga. Just after attaining the purity of mind, knowledge, which is capable of distinguishing the sense-objects from the knowing mind, arises. This clear knowledge of discerning nāma and rūpa distinctly as they really are constitutes the Purification of View. This is followed by discernment of the nature of cause and effect while in the course of contemplation. There is bending because of the desire to bend, stretching because of the desire to stretch movement, because of the desire to move. One sees because there is the eye and the object to see. One hears because there is the ear and the sound to hear. There is wealth because of good kamma etc. thus discerning clearly the law of cause and effect as it truly is.

As meditation continues, the yogi discerns with each noting the origination as well as the dissolution of every phenomenon. This results in his realization of the truth of impermanence with respect to both the sense-object and the knowing mind. This phenomenon of incessant arising and passing away without any break leads to the conviction that it is all fearful suffering, unpleasant suffering mere insubstantiality, not amenable to one’s will or control. Such clear conviction constitutes the path of right view, sammāditthi magga.

Therefore the Buddha had said that knowledge of the real truth of suffering is the path of right view. When the truth of suffering is discerned at every contemplation by means of the three characteristics of anicca, dukkha and anatta, the task of comprehending the remaining three truths is accomplished. How this is accomplished will be dealt with later in the section on magga saccā. Bending the mind to know the true nature of nāma and rūpa, their origination and dissolution by way of the three characteristic of anicca, dukkha and anatta constitutes sammā sankappa, the path of right thought. The two paths of right view and right thought are grouped together as the path of insight, paññā magga.

The three paths of right concentration explained before added to these two paths of insight form the five paths which are classified as kāraka maggas. These magga are responsible for accomplishing the task of noting and knowing every phenomenon. Hence they are termed the kārada maggas, the task force maggas, in the commentary. The sīla magga comprising of right speech, right action and right livelihood has been established even before meditation starts and they remain firm, getting purer during the course of meditation. With these three maggas, the combined total of eight maggas known as the pubbabhāga maggas are being developed with each noting of every phenomenon.

Examples of contemplation of other activities

Method of the contemplation of having food

The meditator should contemplate the movement of the activity from the beginning to the end of the process. Start contemplating the movement of walking and taking a seat. When seeing the food, note “seeing”. When wanting to eat, note “wanting”. When touching, grasping, lifting, and dropping the spoon, note “touching”, “grasping”, “lifting”, “dropping” respectively. When taking the food, note “taking”. When moving the spoon to the mouth, note “moving”. When opening the mouth, note “opening”. When putting the food into the mouth, note “putting”. When closing the mouth, note “closing”. When pulling the spoon out, note “pulling”. When dropping the spoon, note “dropping. When placing the spoon down, note “placing”. When chewing, note “chewing”. When moving the tongue, note “moving”.

Try to be aware of the state that the teeth grind the food, then when swallowing, note “swallowing”, follow the movement until the food drops down into the stomach. At the beginning, the meditator probably finds it is difficult to contemplate the taste of the food, so keep following the advice of the master carefully. When the time comes, the state or condition will be experienced. The meditator contemplates the activity of having food through the entire process, and then contemplates the state of standing and moving away.

Method of the contemplation of taking a shower

When taking a shower, try to contemplate the state or feeling that is obviously perceivable and contemplate only one at a time, for instance, start a contemplation of opening a restroom door. When reaching the arm to the door or doorknob, note “reaching”. When moving the hand, note “moving”. When touching, grasping, turning, and pushing the doorknob, note “touching”, “grasping”, “turning”, and “pushing” respectively. When walking forward, note “forward”. When making a turn, note “turning”. When walking backward, note “backward”. When closing and locking the door, note “closing” and “locking”. When looking over inside, note “looking over”. When taking off the clothes, note “taking off”. Remember that whatever movement or  action happens should be noted, for example, touching the faucet,  turning on the heater, touching the water, opening, grasping, folding, taking, pouring, feeling cool, warm or hot, scrubbing and washing, feeling soft, hard, fresh, satisfied or unsatisfied, and so on. The meditator contemplates this activity until he leaves the restroom. It is recommended to contemplate thoroughly as much as possible.

Method of the contemplation of going up and down stairs

Whenever going up and down stairs, the meditator should attentively contemplate from the first to the last step. When getting on or, note “lifting, pressing”, then proceed walking at the stage advised by the master.

The methods to contemplate the activities of face washing, teeth brushing, drinking, washing and cleaning things, and so on are the same.

Contemplation of feelings (Vedanānupassana)

Vedanā, here is defined as feelings or having feelings in the course of practice, both physical and mental such as comfortable or  uncomfortable physical feeling or being happy, delighted, proud of,  unhappy, oppressive, angry, unsatisfied, worried, and so on. Vedanā can be categorized into three types which are pleasant feeling (Sukha Vedanā), unpleasant feeling (Dukkha Vedanā), and indifferent feeling neither pleasant nor unpleasant (Adukkhamasukha Vedanā). During the practice, Vedanā may occur and be more perceivable than the rising and falling of the abdomen; if so the meditator should contemplate until it disappears and do the same to the others. It is important to contemplate only a single object at a time, otherwise the meditator will get confused and stressed and the practice will not go well.

In Mahāsatipaṭṭhānasutta, Lord Buddha said:

“Sukhaṁ vā vedanaṁ vedayamāno sukhaṁ vedanaṁ vedayāmī-ti pajānāti.” (Feeling pleasant, one knows “one is feeling pleasant.”)

“Dukkhaṁ vā vedanaṁ vedayamāno dukkhaṁ vedanaṁ vedayāmī-ti pajānāti.” (Feeling unpleasant, one knows “one is feeling unpleasant.”) “Adukhamasukhaṁ vedanaṁ vedayamāno adukhama- sukhaṁ vedanaṁ vedayāmī-ti pajānāti.” (Feeling indifferent, one knows “one is feeling indifferent.”)

Method of practice

When having pain, note “painful, painful, painful”. Having an ache, note “aching, aching, aching”. Being numb, note “numb, numb, numb. Being stiff, note “stiff, stiff, stiff”. Being itchy, note “itchy, itchy, itchy”. Being hot, note “hot, hot, hot”, and so on.

To contemplate Vedanā, great patience is needed. The less patience there is, the more one will change one’s posture, and the worse concentration will be. If there cannot be patience, the period of time for the mindful sitting would be shortened, and gradually increased three, five, and ten minutes in each. When the sitting can be taken through the whole period, the meditator should move to the mindful walking, and then resume the sitting as a recurring sequence of the practices. It is advised that mindful walking and sitting should be performed for equal periods of time since the beginning, otherwise the posture or controlling faculties (Indriya 5: confidence, effort, mindfulness, concentration, and wisdom) will be imbalanced. This contemplation is part of the Four Foundations of Mindfulness meditation named “Vedanānupassana”.

Three methods to contemplate Vedanā

Confronting method: the meditator must determine to contemplate Vedanā without getting discouraged; even he fears he will die. Fix the mind on the pain and go straight to the center of the most painful experience. This method demands for the greatest effort and concentration, therefore the meditator will be exhausted. However, it is a good exercise for keeping the mind in place and to get insight into the pain.

Ambush method: when the effort goes down, to restore it the meditator moves back from contemplating the pain, and resumes it when he is ready. For instance, during the mindful sitting, the pain is growing and seems to be unbearable. The meditator should move to contemplate the rising and falling of abdomen or other objects instead, but should not immediately change the posture to standing or walking.

Observing method: when the pain is growing, the meditator should not suppress or try to overcome it, but simply observe with mindfulness. For instance, only note “painful, painful, painful”, “numb, numb, numb”, “stiff, stiff, stiff”, or “knowing, knowing, knowing”. On the other hand, the meditator possibly observes without a word noted, like a soldier observing movement of his enemy at a watchtower; there is no need to fight.

Contemplation of mind (Cittānupassana)

The mind here is a natural phenomenon or state of nature. It usually thinks and perceives objects, thus the meditator should contemplate as it really is.

To contemplate the mind one is normally fascinated by the objects whether they are near or far, and the meditator should take care here. If a wrong practice arises, not only will the mind be confused and agitated, but the meditator will also get stressed and dizzy. This is an important problem and impediment to the meditator who lacks in knowledge to contemplate the mind.

Since the mind easily slips away from being neutral, before starting to contemplate, the meditator should keep the mind in place as if nothing has happened to establish a neutral mind, neither liking nor disliking. To realize reality as it is wise consideration is important. Do not think of or imagine anything. Simply contemplate and perceive reality as it happens, exists and passes away. Keep doing it until liberation from the attachment is achieved. Remember that the duty to think belongs to nothing, except the mind. The only thing one should do is to contemplate, not to create a new object to trouble oneself.

Contemplation of phenomena (Dhammānupassana)

Phenomena here, refers to the objects which are perceived by, are part of, or imagined by the mind. In accordance with the conditions experienced by the meditator, it can be named as natural phenomena, which the meditator should be mindful of and simultaneously contemplate by keeping awareness at every moment as follows:

When seeing, note “seeing, seeing, seeing”. Only contemplate the silhouette of what is seen. Do not focus on the eyes or gaze at what is seen, otherwise the mind will be broken up by the defilement. When hearing, note “hearing, hearing, hearing”. Only contemplate the state of hearing. Do not fix the mind on the ears. Only contemplate the state of the ears perceiving the sound. And remember that ears and sound exist separately.

When smelling, note “smelling, smelling, smelling”.

At the beginning, simply contemplate what the nose perceives as odor; do not pay attention whether such odor is pleasant or unpleasant. When strong concentration is attained, the meditator will be able to contemplate the quality of it automatically.

When tasting, note “tasting, tasting, tasting”. At the beginning, simply contemplate what the tongue perceives as flavor; do not recognize it in detail since doing this with insufficient concentration, agitation and stress will arise. When touching, note “touching, touching, touching”. Only contemplate when part of body is in contact with objects. For instant, when touching a cool object, note “cool, cool, cool”. When touching a hot one, note “hot, hot, hot”. When touching a soft one, note “soft, soft, soft”. And when touching a hard one, note “hard, hard, hard”.

Contemplation of hindrances (Nivarana 5)

Hindrances are natural phenomena which hold the mind back from the virtue. It is necessary to have right knowledge and contemplation for each kind of hindrances. Lacking such understanding, the hindrances will be set into the mind and be hard to work out. The mind made up of hindrances normally harms the development of the practice and morals.

Benefits of Vipassanā Meditation practice

Benefits of contemplating materiality and mentality (the highest state of mindfulness)

1. A firm and concentrated mind (momentary concentration: Khanika-samadhi);

2. Mindfulness and full comprehension to eradicate view of self, being self is attained;

3. The root condition to keep away from the defilement is being built up;

4. The extraordinary knowledge of the existing moment is attained;

5. Laziness is eliminated, intuitive knowledge or insight is gained;

6. Liberation from the defilement is accomplished.

Benefits of Vipassanā Meditation in accordance with the four foundations of mindfulness meditation

1. Physical and mental health are improved;

2. A blissful mind is gained;

3. Anxiety   and   stress   become significantly eliminated;

4. Full awareness and less mistakes;

5. Work performance is improved;

6. No fear as a result of mindfulness and full comprehension;

7. Doing good without despair and boredom;

8. Attachment becomes lightened as a result of having knowledge of noble truth of life (khandha 5);

9. Avarice or covetousness (Abhijjha) and hatred (Domanassa) are alleviated or eliminated;

10. It is said that the practice enables the meditator to gain insight the four noble truths and achieve the noble path, fruition, and Nibbana in which the liberation from all defilements and sufferings can be reached in this life span. Alternatively, a reach of the noble path or fruition will be possible in 7 years for those who keep doing the meditation. In Satipaṭṭhānasutta Majjhimanikāya Mūlapaṇṇ asaka [12/103-127], Lord Buddha said:

“Monks, one who keeps performing the four foundations of the mindful meditation through 7 years, certainly he will  achieve at least one of two conditions in this life span that is being an Arahant (the worthy one). Another is being a non-returner   although   one   still   has   the attachment   (of khandha  5:  corporeality, sensation, perception,  mental formations, and consciousness).”

“Monks, besides 7 years, one who keeps performing the four foundations of the mindful meditation through 6  years, certainly he will achieve at least one of two conditions in this life span that is being an Arahant (the worthy one).

Another is being a non-returner although one still has the attachment.”

“Monks, besides 6 years, one who keeps performing the four foundations of the mindful meditation through 5  years, certainly he will achieve at least one of two conditions in this life span that is being an Arahant (the worthy one). Another is being a non-returner although one still has the attachment.”

“Monks,  besides  5  years…,  besides  4 years…,  3  years…, 2 years…, 1 year…, 7 months…,       6 months…,     5             months…,        4 months…, 3 months…, 2 months…, 1 month”

“Monks, besides half a month, one who keeps  performing such mindful meditation through 7 days, certainly he will achieve at least one of two conditions in  this life span that is being an Arahant (the worthy one). Another is being a non-returner although one still has the attachment.”

Based on the truth above, Lord Buddha restated as following.

“Monks, this is the only path to purify all beings, to cease the grief and misery, to achieve the noble path, to enlightent Nibbana. And the path is called the four foundations of mindfulness.”

As mentioned above, it affirms that the development of Vipassanā Meditation is not too hard. Everyone can do in everyday life, only if he/she keeps observing activities and movements of whatever he/she is doing with mindfulness and full comprehension. In doing so, mindfulness and wisdom arise continually, and one’s life will not be overcome by the defilements.  While   completing, goodness normally comes to the mind; evil keeps away from it. To keep contemplating means not only to develop but also to preserve goodness.

It is suggested that the meditator who seriously dedicates himself/herself to the practice should have a qualified master who has the knowledge and experience. That master should have practiced intensively and continuously in a retreat at least one year, and he should be able to guide and solve the problems of the meditator’s practice. Furthermore, the meditator should find the proper place or training center (tranquil, comfortable to transport, with sufficient food and appropriate accommodation). Although such favorable things are found, to practice with the greatest effort is still needed, as it is worthless to practice without commitment or to temporarily be away from the suffering. As a result of enthusiastic practice, the meditator will find testimonies as what the noble truth of the world and life are, whether the path, fruition, and Nibbana exist or not, how the extinction of the defilement and suffering is. Waste no time to ask for the answers as they are only found by doing the meditation.

Principles and method of interview

1.         Report the experience according to sitting practice with contemplation of the primary object of attention, the state of rising and falling of abdomen. For instance, how many stages and how long, what is known or seen. Explain thoroughly what is experienced, not thought or imagined, during contemplation. In other words, explain what happens when the materiality and mentality are noted. When the primary object of attention is reported completely, the second or the others of attention should be reported respectively. Explain what other experiences happened during contemplation of the primary one. Which of those was contemplated and what were its consequences, what form, state, condition and common characteristic was seen. Try to report the fact and be compliant with the principles of the four foundation of mindfulness meditation and the contemplation of body, feelings, mind and phenomena.

2.         Report the experience according to walking practice thoroughly and stay focused. Start explaining about the beginning of the walking, how many steps and how long it is performed, what was felt, known or seen, what form, state, conditions  and common characteristics were observed.  Then, clearly explain what else intermittently happened during contemplation such as seeing, hearing, smelling, thinking and so on. Try to report factual and compliant with the principles of the four foundation of mindfulness meditation.

3.         Report the experience according to contemplation of other activities such as eating, showering, folding, stretching, cleaning one’s face, tooth brushing and so on. Explain what was observed and its consequences. For instance, while doing such activities, the meditator sometimes feels tight, loose, soft, stiff, heavy, light, and so on. Explain precisely and concisely as it happened. Remember that any query not relating to the practice should not be asked; otherwise the mind will get agitated. When the interview ends, pay respect by raising joined hands and bowing to the ground three times, then keep awareness and move out slowly.

Method of leaving the meditation practice

When the course of practice is completed, before leaving for home or one’s residence, the meditator should have the leaving ceremony to pay respect to his/her master as it is an opportunity for asking  forgiveness from each other for what they have done unintentionally during the course of practice, which probably brings concern to the next practice.

1. prepare a pack of joss sticks, candle, and flower for asking forgiveness (if not available, one may proceed by informing the master in sitting posture together with joined hands up);

2. pay respect by bowing to the ground three times, then raise a pack of joss sticks, candle, and flower at chest and recite the following verse:

“Acariyepamadena, devarattayena katam, sabbam aparadham, khamatame bhante” (on behalf of many people, change “khamatame bhante” to “khamatuno bhante”)

(Venerable Sir, may you forgive me for any wrong I have done in thought, word or deed, intentionally or unintentionally to your face or behind your back.)

Then the master recites “Aham khamami, tayapi me khamitappam” (on behalf of many people, change “khamitappam” to “tumhehipi”) Afterward, the meditator recites “khamami bhante” (on behalf of many people, change “mi” to “ma”)

3. Then make a request for the five Precepts by reciting the following:

“Mayaṁ bhante visuṁ visuṁ rakkhanat- thāya tissaranena saha pañca silani yacama

(O, Prosperous One, we all request for the Buddhist five Precepts simultaneously with the three Refuges, and maintain each separately.)

Dutiyampi mayam bhante visum visum rakkhanatthaya tissaranena saha panca silani yacama

(O, Prosperous One, we all request for the Buddhist  five Precepts simultaneously with the three Refuges, and maintain each separately for the second time.)

Tatiyampi mayam bhante visum visum rakkhanatthaya tissaranena saha panca silani yacama”  (for one person, change “mayam” to “aham” and “yacama” to “yacami”)

(O, Prosperous One, we all request for the Buddhist  five Precepts simultaneously with the three Refuges, and maintain each separately for the third time.)

 4. The master recites the following passage three times, then the meditator repeats it three times.

“Namo tassa bhagavato arahato samma- sambuddhassa.”

5. The master recites the Three Refuges verse line- by-line,  then  the meditator repeats line-by-line after him:

“Buddhaṁ saranaṁ gacchāmi. Dhammaṁ saranaṁ gacchāmi. Sanghaṁ saranaṁ gacchāmi.

Dutiyaṁpi buddhaṁ saranaṁ gacchāmi Dutiyaṁpi dhammaṁ saranaṁ gacchāmi. Dutiyaṁpi sanghaṁ saranaṁ gacchāmi. Tatiyaṁpi buddhaṁ saranaṁ gacchāmi Tatiyaṁpi dhammaṁ saranaṁ gacchāmi. Tatiyaṁpi sanghaṁ saranaṁ gacchāmi.

1)   Panatipata,             veramani sikkhapadaṁ samādiyāmi.

(I undertake to observe the precept to abstain from taking life of any living being.)

2)   Adinnadana, veramani sikkhapadam samadiyami.

(I undertake to observe the precept to abstain from taking what is not given.)

3)   Kamesu micchacara, veramani sikkhapa- dam samadiyami.

(I undertake to observe the precept to abstain from sexual misconduct.)

4)   Musavada, veramani sikkhapadam sama- diyami.

(I undertake to observe the precept to abstain from false speech.)

5)   Sura-meraya-majja-pamadatthana, vera- mani sikkhapadam samadiyami.”

(I undertake to observe the precept to abstain from intoxications causing heedlessness.)

After that, the master will continue describing the merit of the Preceps in Pali (not to be repeated) as follows:

“Silena sugatin yanti, silena bhogasampada, silena nibbutin yanti, tasma silan visodhaye”

(All Persons of Integrity go to Happy Places (this world or heaven) because of the Precepts, enjoy the great wealth because of the Precepts, and attain Nibbana because of the Precepts. Therefore, Persons  of Integrity should maintain the purity of the Precepts.)

In case of the meditator reciting the five Precepts by himself/herself, ends the acceptance for the precepts by reciting as follows for three times:

“Imani panca sikkhapadani samadiyami”

(I request for the acceptance of these five Percepts.)

Verse of merit sharing

Idhaṁ me puññabhāgaṁ sabba sattānaṁ demi.

“May this merit accrue to my parents, teachers and preceptors,  those who I am obliged or indebted to, enemies, ghosts, heavenly  beings, and for receiving this merit, may suffering of all beings come  to an end and happiness enhance progressively.”

The ceremony will be ended by the mater blessing.

Finally, the meditator pays homage to the Buddha image three times and does the same to the master, then moves out.

Bibliography

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