S2-English 4 B

Questions And Answers
Series 2
By Sayædaw
Sayædaw Dr. Sunanda
First Edition: 3000 copies (Sep 2009)
The book is for free distribution only.

You may copy and redistribute any texts from this book, provided that you
abide by these two basic principles:
1. You may not sell any texts copied or derived from this book.
2. You may not alter the content of any texts copied or derived from
this book. (You may, however, reformat them)
Buddhist Hermitage Lunas

Lot 297, Kampung Seberang Sungai,
09600 Lunas, Kedah, Malaysia
www.buddhisthermitagelunas.org
Tel:012-4284811
1
Questions and Answers
Series 2
Introduction
The contents of this book were transcribed from the
Dhamma talks and Questions and Answers session given by
Sayædaw Dr. Sunanda from January to June 2009 at the
Buddhist Hermitage Lunas, Malaysia. It is published here
with some amendments.
The first book containing six questions and answers by

Sayædaw was published in conjunction with the 2009 Vesak
celebrations. This second book is prepared specially for the
2009 Ka¥hina celebrations.
For Buddhists who sincerely wish to progress well and

smoothly in their spiritual practice, they should follow the
gradual training prescribed by the Buddha. This training is
in the sequence order of Søla (morality), Samædhi
(Concentration) and Paññæ (Wisdom). There are two types
of meditation i.e. Samatha and Vipassanæ. Vipassanæ
meditation is the loftiest and most meritorious practice. It is
the only practice that can lead to the realisation of Nibbæna.
As such, the contents of this book are compiled in

accordance with the gradual training. We put the general
topics like Kamma and Dæna first. After the reader has
gained some understanding on the benefits of performing
Dæna (generosity) and doing other good deeds, he or she can
read on “how to deal with anger” and “the practice of Mettæ
(loving-kindness meditation)”.
Finally, the reader can read more on Vipassanæ practice like

applied theory in the practice, how to practise the Noble
Eightfold Path, dealing with hindrances and contemplation
of phenomena from the six sense doors.
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We hope the Dhamma knowledge in this book will inspire
you to strive harder in your spiritual practice. By practising
Saddhamma (true Dhamma), may you attain the eternal bliss
of Nibbæna in the near future.
Sædhu! Sædhu! Sædhu!
Our Heartfelt Gratitude

Special thanks to Sayædaw Dr. Sunanda for his tireless work
in the past 5 years to propagate the Dhamma at the Buddhist
Hermitage Lunas, Malaysia.
He is praised for his skilful way in delivering the Dhamma

and for his Mettæ, compassion and patience. We, yogis are
very grateful to have him answering all kinds of questions.
He patiently listened to our meditation problems and queries
on Dhamma. He tried his best to understand our mind and
answer them to our satisfaction.
Having him as our meditation teacher to guide us on our

spiritual journey, we have more faith in the Dhamma and
also the courage and energy to strive on in our practice.
We transcribed his Dhamma talks and Questions & Answers

session not only for meditators but also for other devotees
and truth-seekers so that they can learn from him as well.

The compiler
15th August 2009
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Series 2
Acknowledgement
Special thanks to the people involved in this transcription
project.
English editing: Vajira

English transcription: Cheah Soo Jin
Chia Chin Leong
Klaudia Puskajlerova
Lim Khai Yin, Lim Khai Han
Tee Chwee Ming
Priscilla Chng
And all devotees and donors who have contributed to and

supported this project.
May All Beings Rejoice in the Merits of this Dhamma-

Dæna.
*The Gift Of Dhamma Surpasses All Gifts*

*Sabba dænam Jinati*
Dhammadænam
Sabba Dænam Dhamma
4
The Biography Of
Sayæ
Sayædaw Dr. Sunanda
Venerable Sayædaw Dr. Sunanda was formerly a medical
doctor by the name of Dr. U Than Naung. Bhante is of
Chinese-Burmese descent and was born on 29 September 1933
at Ahtaung Village, Kyonpyaw township, Ayeyarwaddy
division, Myanmar. His parents who were devout Buddhists
enrolled him for his primary education and Buddhist studies at
the village monastery.
From 1947 to 1951, he attended St. John’s Diocesan School in

Yangoon (Rangoon). He enrolled for higher education in 1951
and was admitted to the Institute of Medicine. In 1958, he was
conferred with the Bachelor of Medicine and the Bachelor of
Surgery.
He served in various hospitals for ten years before furthering

his studies in Dermatology and Venereology at the Vienna
University, Austria. He returned to Myanmar as a Consultant
Dermato-Venereologist at the Rangoon General Hospital for
another eight years from 1969 to 1977.
During his service in 1972, he started to practise Vipassanæ

meditation at the Mahæs ī Meditation Centre under the guidance
of the Most Venerable Mahæs ī Sayædaw U Sobhana Mahæthero
and his chief disciples, as a part time meditator in the evenings.
In 1977, he resigned from the government service to devote
more time to Vipassanæ meditation and the propagation of the
Dhamma. He assisted meditation teachers of the Mahæs ī
Meditation Centre as an interpreter and translator for foreign
meditators.
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Series 2
On 29 September 1995, he renounced the household life and

was ordained as a monk at the Sæsanamalavisodhanī S ī mæ in
the Mahæs ī Meditation Centre. He was given the name
‘Sunanda’ which means “a delightful son”. Later, Venerable
Sunanda accompanied the meditation masters as a translator
and interpreter on foreign missions to Europe, USA and Asia.
In 2004, Venerable Sunanda was invited to the Buddhist

Hermitage Lunas, Kedah as its resident meditation teacher.
Bhante is a sincere, dedicated, active and approachable
Dhammaduta.
6
Table of
of Contents
1. True understanding of Kamma………………………………... 10
2. The working of Kamma on children........................................... 16
3. How to encourage family members to do Dæna?.................. 20
4. Practising Mettæ meditation ………………………….……….. 30
5. Fifteen qualities of a meditator……………………….……….. 40
6. Dealing with conceit…………………………………………… 48
7. What should I do when I am provoked into anger by others?.... 52
8. I feel there is no progress in my meditation. What should I

do?……………………………………………………………... 60
9. Can a person practising Samatha change to Vipassanæ later?.... 72
10. Applied theory in practical meditation……...…………………. 80
11. How to apply Noble Eightfold Path in Vipassanæ practice?...... 92
12. Contemplation of all phenomena from the six sense bases……. 106
13. Dealing with Five Hindrances; four characteristics of mind…... 114
14. The subject of Nibbæna…………………………….………….. 122
15. Can a yogi know for himself the moment of his own
attainment? Must a teacher confirm the attainment of the yogi? 126
Appendix 1：Mind-matter 131

Appendix 2: Four Great Elements, 12 Bases (Æyatana) 132
Appendix 3:Summary of Four Foundations of Mindfulness 133
(Satipa¥¥hæna)
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Series 2
8
True understanding of Kamma
Mind is the forerunner of all (evil) states. Mind is the chief, mind-made are they.
If one speaks or acts with wicked mind, because of that, suffering follows one,
as the cart-wheel follows the hoof of the draught-ox.
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Series 2

understanding of
Let us study in detail about Kamma. Kamma is the main
teaching of the Buddha so it is very important to
understand the law of Kamma. Kamma means intentional
action. To every action, there is a corresponding result.
When the conditions conduce, there will be the result of
Kamma.
Having faith in the Buddha, Dhamma and Sa³gha and a

true understanding on the law of Kamma is
Di¥¥thijukamma (straightening one’s view). It is one of the
ten wholesome deeds.
The Buddha in the Abhiñña Sutta, told his disciples,

whether householders or those who had renounced the
world to reflect on Kamma everyday. In the Cþ¹a-
kammavibha³ga Sutta he also told Subha about the
working of Kamma.
1. Sabbe sattæ kammassakæ

Kamma is all beings’ true possession. Our only possession
is Kamma. We think that material things like wealth,
riches, money, house, land etc. are our possession but our
real possession is Kamma. Due to Kamma, we obtain
these riches and wealth. As long as the Kamma is
supporting us, we can enjoy our possessions for a certain
time.
There are three conditions which will

support our livelihood. For example, a
three-legged stool needs the support of its
three legs to stand erect. Similarly in our
life, the three conditions are Kamma,
10
viriya (effort) and wisdom or knowledge of our work or

enterprise. However, the main condition is Kamma. When
these three conditions exist, one can obtain and keep
wealth and riches.
As such, Kamma is the main cause. One may be intelligent

and make effort but if there is no support of Kamma, one
might meet failure in earning a livelihood. If the Kamma
is supporting and one is intelligent and make effort as well,
one will obtain good result and be successful in life. If our
Kamma is good and supporting, we can obtain our wealth
and prosperity.
When we die, we have to leave our material possessions

behind. Even before we die, due to some natural disasters,
we have to part with our possessions. So the material
possessions we own are only temporary. We cannot view
them as permanent possessions. The Buddha has said that
kammassakæ or Kamma is our real possession in the
ultimate sense.
2. Sabbe sattæ kammadæyædæ

All beings are inheritors of their Kamma. Superficially we
inherit the riches and wealth from our parents. However if
you do not have the Kamma, you cannot inherit. What we
really inherit is Kamma and it follows us wherever we go.
Nobody is able to reject or avoid it. We inherit good or bad
Kamma according to what we have done in the past.
3. Sabbe sattæ kammayonø

All beings are born due to Kamma. Yoni means womb.
We are born from the womb of Kamma. In Abhidhamma,
there are four ways of rebirth. One is womb-born (jalæbuja)
like human beings, some animals and some peta which are
born in their mother’s womb. The second is egg-born
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Series 2
(a¼ðaja). These beings like chicken and turtle are born in

egg and hatched out later.
The third type is moisture-born (sasedaja). Some

creatures are born in moist places. The fourth type is
spontaneous rebirth (opapætika) like brahma, some deva,
some peta, asurakæya and hell beings. They are reborn
spontaneously in these places with no conception in the
mother’s womb.
The main reason why beings have different rebirths is

Kamma. Because of Kamma, we are born in certain realms
or have different destinies. Those who commit
unwholesome actions will be reborn in the four woeful
states e.g. hell, animal, peta and demon worlds. Those who
do wholesome actions will be reborn in the human and
celestial realms. Those who practise bhævanæ or meditation
and gain jhæna will be reborn in the brahma realm. That is
why the Buddha has said, kammayoni, we are born from
Kamma.
In the Pa¥icca Samuppæda or Dependent Origination, there

is this sentence ‘Sa³khæra-paccayæ viññna, viññæ¼a-
paccayæ næma-rþpa’. Næma-rþpa means mind-matter and
conceiving in the mother’s womb. Sa³khæra means
Kamma. So Kamma is the cause as to why we are
conceived in the mother’s womb.
4. Sabbe sattæ kammabhandhþ

Our true relative is our own Kamma. Our relatives in this
present life cannot follow us to the next existence. At most,
they can follow us to the graveyard. After the burial and
cremation, they have to go back. What follows us from one
existence to the next existence is our Kamma.
12
If you have good Kamma, it will work miracles for you. If

you have bad Kamma, you have to pay back your deeds.
Kamma is our own true relative. Our relatives in the
present life can protect us this life only. However good
Kamma will protect us from life to life until we gain
Nibbæna in the end.
5. Sabbe sattæ kammappa¥isara¼æ

Kamma is our only refuge that we can rely and depend on.
Our friends and relatives might desert us in time of
difficulties, but Kamma will always be with us and it is our
real refuge.
Conclusion
We cannot pray that Kamma be good to us. If we want to
experience good results, we have to do good deeds. That is
why the main teaching of the Buddha is to shun all evils,
try to do good deeds and purify own minds.
If you are afraid of sufferings, you have to avoid all

unwholesome actions. If you want to be happy, you have
to accumulate wholesome actions. Then Kamma will be
our true dependable refuge.
With the understanding of Kamma and its working, may

you try to do good deeds which will bring good
experiences. May you shun all evil actions so that you can
avoid all kinds of suffering.
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Series 2
14
The working of Kamma on children
15
In his outings outside his palace, Prince Siddhattha realises the universal suffering of life:
birth, old age, illness and death.
Series 2
The working of Kamma on

orking of on children
children
Question:
Before a child’s mind is developed, he might not know
what is wholesome or unwholesome. So when he does
actions, how are his Kammic results?
Kamma is a natural law like heat,

magnetic or gravity energy. It is
impartial. Whether the person knows or
not, his action will have a corresponding
result. Just like fire, it will burn anyone
who touches it, whether child or adult.
Wholesome (kusala) or unwholesome action (akusala) will

bear wholesome or unwholesome result. The intensity of
result will vary depending on one’s intention as the main
cause of Kamma is intention or volition. In Pæ¹i, intention
or volition is called cetanæ.
Although children might be ignorant of Kamma and its

effect, as long as they have the intention or cetanæ to do
some unwholesome action, it will have bad Kammic
effect. For example, a child sees some insect crawling on
the floor. Out of curiosity, he wants to stop that motion
and he kills that insect. His action will create Kamma.
However Kammic result depends on

conditions. According to the Buddha,
everything in this world is conditioned
phenomena. Like the seeds planted on
the ground is also dependent on many
conditions to grow into saplings, fruit
trees and then bear fruits. The
16
The working of Kamma on children
conditions are like water, fertility of soil, weather

conditions or destruction by external forces.
Similarly Kammic action depends on some conditions to

give fruit. Surely Kamma will bear fruit when the
condition is right. As such, parents have a duty to
admonish their children on what is good and bad action,
what to do and what not to do.
One has to be careful of one’s action. Even taking delight

or enjoying in other people’s unwholesome action like
harming other living beings can give rise to bad kammic
result. Our Lord Buddha himself has experienced it. He
often had migraine attacks. He said that the cause was due
to vipæka or kammic result. In one of his previous
existences as a child, he saw a fishmonger trying to kill a
fish while he was passing by a roadside bazaar. The
fishmonger used some weighty thing to pound the fish’s
head. On seeing the moving fish became motionless and
dead from the pounding, this child smiled with delight.
As such, in his final life, the Buddha suffered the vipæka of

that deed by frequently having migraine attacks. That
proves that delighting in other people’s bad deeds can lead
to bad vipæka. That child didn’t kill the fish himself but
because he enjoyed seeing the fish suffered, that was the
cause of the vipæka of having migraine attacks.
So the Lord Buddha has always advised us never to belittle

any action or Kamma. Whether good or bad, it can
accumulate. Any unwholesome action can be compared
with faeces. Not only big amount, even a little amount of it
is loathsome.
17
Series 2
Another example is a big container that is put outside to

accumulate rain water. The rain water fills the container
drop by drop. After sometime, the container will be filled
up.
Similarly our actions, no matter how big or small will

accumulate and give result. Never belittle any trivial
action. Even trivial unwholesome action will give bad
result. So we must be mindful, serious and careful on what
is good and what is bad in our daily actions. The Lord
Buddha always admonished his disciples: “Appamædena
bhikkhave sampædetha”, ‘Do not be heedless. Strive with
mindfulness!’
We should always try to do good action and to avoid any

bad action.
18
How to encourage family members to do Dæna?
19
Ascetic Gotama abandons self-mortification and accepts the offering of a bowl of milk-
rice by Sujata
Series 2
How to encourage
encourage family members
members
to do Dæna?
The question is how to encourage family members to do
Dæna. The short answer is, to encourage Dæna or generosity,
you have to give them education or knowledge to arouse
their saddhæ or confidence or faith. As I have often stressed
in my talks, our Buddhist saddhæ or faith is not blind faith
but faith born out of understanding. If a person understands
the benefits of giving Dæna or generosity and realises the
disadvantages of not giving Dæna or generosity, then this
understanding may arouse his saddhæ. One will then
encourage not only their family members but others to do
Dæna or generosity. In short just give them the Dhamma
knowledge to arouse their saddhæ.
The second part is how to give the Dhamma knowledge to

arouse their saddhæ or confidence to give generosity? Here
we have to explain the advantages of doing Dæna or
generosity. The Buddha has in many discourses expounded
on the advantages of giving Dæna or generosity. Our faith or
saddhæ or confidence is based on our belief in Kamma.
Kamma is action and result. Good begets good, bad begets
bad. Kamma is any intentional action that will give a
corresponding result. Any action done with good intention
will bear good fruit or good result. If any action is done with
bad intention then it can produce bad result and effects. That
is the belief in Kamma.
Every day devotees come and offer food for breakfast and
lunch. They are not our relatives. They don’t expect
anything from us in return. It is due to their saddhæ or out of
their confidence in the good deeds of Kamma that they
come and offer food. So what benefits do they get from just
the simple offering of food. When they offer food to others,
20
they offer 5 benefits to the receiver. In return, the Buddha

has said that the donor can get 5 benefits.
1) Life
Offering of life is æyu deti. Æyu means life or
longevity. By offering food, you are offering life to
the recipient. Why? Because ‘Sabbe sattæ
æhæra¥hitikæ’, all beings rely on nutriment. Without
nutrition nobody can survive. One meal can sustain 7
days of longevity. If we can not replenish the food,
then it is the time to die.
So by offering food, the person is not just offering

food but life to the recipient. So what benefit does
the donor get? The corresponding benefit is the
donor will live long in every existence. He gets
longevity because he offers the longevity of life to
others. This is the first benefit of offering food.
2) Beauty
By offering food one is also offering beauty (vanna
deti). If a person does not get enough nutrients or
food, his physical body or physical appearance will
deteriorate. You might have seen in the newspapers
or magazines of some countries facing starvation
21
Series 2
where the children look ugly, with sunken eyes, or

with their skeletons exposed. However these
conditions can be replenished by nutritious food and
one will gain one’s physical beauty.
That is how the Buddha has said that by offering

food, one is offering beauty to the recipient. The
corresponding benefit one can get is one will be
beautiful in every existence. Beautiful doesn’t mean
just physically attractive, but one’s features will be
pleased to look at or to associate with. This is what is
meant by beauty. So according to the Buddha, the
offering of food is like the offering of beauty and
one will gain the corresponding result in every
existence that is to be beautiful.
3) Happiness
By offering food the person is offering happiness
(sukha deti) to the recipient. We think that sickness
or illness is the worst kind of suffering. However,
the Buddha has said that ‘Jighacchæ parama
dukkha, hunger is the worst suffering’. If you face
hunger, you can realise what suffering is. When you
are hungry and this hunger is not appeased by food,
this is the greatest suffering.
By offering food, you are offering happiness to the

recipient. So the corresponding benefit is you’ll be
happy in every existence. You’ll never find difficulty
in obtaining food even in times of scarcity or
afflictions. You’ll somehow get your food because
of this deed. That is why the Buddha has said that
offering food is like offering happiness or sukha
deti and so you’ll be happy in every existence.
22
4) Strength
Offering strength is bala deti. The Pæ¹i word ‘Bala’
means strength, vitality or energy. By offering food,
you are offering vitality, energy or strength to the
recipient. So the corresponding benefit you gain is
you’ll be energetic, healthy and strong in every
existence. That is understandable. Food is our main
source of energy that maintains our life’s
metabolism. So by offering food, you’re offering
health, energy or strength to the recipient. In return,
you’ll be energetic and strong in every existence.
5) Wisdom
By offering food you’re offering wisdom
(pa¥ibhæna deti) to the recipient. This is
understandable. Even in the worldly life, before the
parents send their children to school, they give them
lunch boxes or pocket money to buy food. Without
food, they will be hungry and won’t be able to
concentrate on their studies. So in worldly education,
they need food or nutrition.
Similarly people come and offer food here. After

taking their food, we meditate and develop spiritual
wisdom. So the Buddha has said that by offering
food you are offering wisdom to the recipient. So the
corresponding result you get is you’ll be wise in
every existence. Finally you may even attain Path
and Fruition and realise Nibbæna.
These are the 5 benefits you gain by the offering of food.

This is how you can educate your family members. Doing
Dæna is a very advantageous, profitable and skilful action.
So you should encourage them to do Dæna or generosity.
23
Series 2
Cowherd example
The example of this pa¥ibhæna deti, that is the offering of

food is like the offering of wisdom can be cited during the
Buddha’s time. At one time, the Buddha went to Alavi
because he was invited for a lunch Dæna. After lunch the
Buddha usually gave some inspirational talk to arouse the
saddhæ or confidence of the devotees who offered food.
However on that day, after finishing the food, He just sat
quietly without giving any discourse. The people waited
patiently and wondered why the Buddha kept silent.
Later a man came and joined the crowd. He was a cowherd,

an ordinary person attending to other people’s cows on a
hire basis and earning daily wage. He was late because he
had lost a cow, searched for it and then returned all the cows
to the owner. At that time he was hungry as he had gone to
work without any food.
The Buddha purposely waited for the cowherd and when he

arrived, the Buddha asked the householders who had offered
him lunch whether there was any extra food left. When the
people said yes, the Buddha told them to feed the man. After
the man had finished eating and joined the audience, the
Buddha started to give the Dhamma talk. The cowherd
gained Sotæpatti path and fruition knowledge.
24
The Buddha with his psychic power could see that the
cowherd was very hungry. If He were to preach the
Dhamma, the man would not be able to concentrate. Thus,
hunger is the worst cause of suffering. You cannot
concentrate if you are hungry. That shows that the offering
of food is like the offering of wisdom because this man
gained the supermundane knowledge of Sotæpatti path and
fruition after eating some food.
The most important part about giving Dæna or generosity is

not only the offering of the food but the practice of
perfection or Pæramī. As you all know, a Buddhist’s final
goal is Nibbæna, the end of all sufferings. To gain Nibbæna
you must gain enlightenment or you must become a Buddha,
an enlightened one. To gain enlightenment you have to
fulfill or practise the ten perfections. The first perfection or
Pæramī in Pæ¹i is Dæna or generosity. So you can imagine
how important this Dæna or generosity is.
Superficially you seem to give away your property when

you do Dæna. In reality, you are practising or developing to
gain the sublime states of mind. The sublime states of mind
are the brahma-vihæra. In the 31 planes of existence, the
upper 20 realms are called the brahma abodes. Here
brahmas live in abodes with sublime states of mind. These
sublime states of mind are mettæ or loving kindness, karu¼æ
or compassion, muditæ or altruistic joy and upekkhæ or
equanimity.
Without these sublime states, nobody can do true Dæna or

generosity. If you have no loving kindness towards the
recipients you cannot give away anything, however trivial or
small .You may not be able to give if you have no
compassion in your heart. You cannot do generosity.
25
Series 2
Generosity is connected to nekkhamma. Nekkhamma in Pæ¹i

means letting go. Everybody treasures one’s possession,
riches and wealth gained from hard work. If you don’t have
a sublime or open heart, you cannot give away anything.
You’ll be grasping and clinging to it.
So the profound meaning of Dæna or generosity is letting go

of your craving for your property. It is the basis of all
perfection practices or Pæramø, in fact the very first one the
Buddha has said. The Buddha as a Bodhisatta realised and
started practising this Dæna or generosity. He knew that
Dæna is the basis of the other 9 Pæramøs, especially the
Nekkhamma Pæramø. Nekkhamma means renunciation,
renouncing or letting go of your craving or grasping of your
possessions. That is how Dæna or generosity proves fruitful
and is a very noble practice.
Dæna is the basic practice. In any building, the basic

foundation is the most important as it supports the
infrastructure. Similarly Dæna or generosity is the most
noble practice out of the 10 Pæramøs or perfections.
Another important aspect of this Dæna or generosity is that

one should keep happiness or understanding in the 3 phases
of time when performing Dæna. Before the offering of food,
the devotees have to prepare the food like buying and
cooking the food.
The full intention or action before offering is pubba-cetanæ.

Pubba means beforehand or before offering. The good
intention that arises in the mind of the donor before the
offering creates good kammic energy. Buddha says ‘cetanæ
aha bhikkhave Kamma vædami’. Cetanæ means volition
or intention and that creates Kamma. So, one can get good
kammic energy from preparing the food. That is pubba-
26
cetanæ or the intention or volition beforehand. Then the

devotees respectfully offer the food to the monks and Yogis.
The middle phase of the Dæna or actual offering is called
muñca-cetanæ.
After the offering, if one can remember and rejoice in the

Dæna done, one will gain another kammic energy or kammic
benefit. This is called apara-cetanæ or after-rejoicing or
after-delight of our own generosity. Just rejoicing in the
good deeds is like getting interest from our savings in the
bank. You create your own Kamma or kammic profit. So the
benefits you gain from the 3 phases of time are pubba or
before, muñca or middle and apara or after.
So how does it benefit you? It gives you benefits if you can

keep this cetanæ or volitional intention in the 3 phases of
time so that you get the benefits of the 3 phases of life.
Supposing your longevity or life-time is 90 years. The first
phase of life is from birth to 30 years, the next phase is 31 to
60 years and the last phase 61 to 90 years. When your
pubba-cetanæ is good, the benefit you gain is great in the
first phase of life. When it is good in the middle phase and
27
Series 2
in the third phase, you will get the benefits in the second
phase and third phase of life respectively.
If you can keep the volition or cetanæ in the 3 phases of

Dæna, you will gain benefits in the 3 phases of life or from
birth until the exhaustion of your life-time because Kamma
is so exact and effective. So please keep your cetanæ or
volition alive, while you’re preparing to offer some Dæna,
during the offering and after the offering. Don’t forget to
always reflect on your good deed and rejoice. This is how
you can increase or develop good Kamma.
28
Practising Mettæ Meditation
29
With his great compassion and Mettæ, the Buddha brings to submission the ferociously
drunken elephant Nælagiri.
Series 2
Let me explain in more detail what Mettæ Bhævanæ

(loving-kindness meditation) is as it is an important
subject. It can be practised as Samatha (concentration)
meditation or Vipassanæ (Insight Meditation).
There are two ways to practise Mettæ meditation.

The first way is Pa¥isambhidæ method as prescribed by the
Buddha. Here in the evening and at the end of the day, we
recite the Mettæ chanting (or Mettæ recitation) which
contains this method.
The second method is based on the Loving-Kindness

discourse, Kara¼øya Mettæ Sutta as expounded by the
Buddha. In the introduction of this sutta, the Buddha has
expounded the 15 qualities of a meditator who is bent on
doing Mettæ Bhævanæ (Mettæ meditation) or any
meditation.
After developing the 15 qualities, the meditator can start

practising Mettæ meditation. How is it done? It can be
done in two ways, i.e. in a general way or by categories.
A. Radiate Mettæ in a general way

The Buddha has expounded,
Sabbe sattæ bhavantu sukhi tattæ.
May all beings be happy.
The word ‘happy’ covers everything because to be happy,

you need to be free from all kinds of suffering. Like in the
Pa¥isambhidæ method (as in our evening recitation),
30
Aha avero homi May I be free from enmity and danger

Abyæpajjo homi May I be free from mental sufferings
Anøgho homi May I be free from physical sufferings
Sukhi attæna pariharæmi May I be able to take care of
myself happily.
By wishing ‘May all beings be happy’, you are radiating

Mettæ in a general way. This method is suitable to practise
in worldly life as you are busy with daily chores and
cannot give too much time to practise meditation. So,
while doing daily chores you can do this short and easy
Mettæ meditation by wishing ‘may all beings be happy,
may all beings be happy.’ You can either radiate Mettæ
mentally or verbally or both. This is the first way to do
Mettæ Bhævanæ.
Radiate Mettæ in categories

B. Radiate
Groups of two
1. Fearful, fearless
2. Living near, living far
3. Seen, unseen
4. Exhausted rebirth, still have rebirths
Then in the Kara¼øya Mettæ Sutta, the Buddha categorises

living beings into pairs (groups of two). If you have time
to do some sitting meditation, you can radiate Mettæ to
beings in specified groups (as shown above).
1) Fearful, fearless
The first group is fearful and fearless beings. Some beings
are fearful (still have fear) and some beings are fearless.
By Vipassanæ meditation, some beings have attained up to
Anægæmø (the third stage of enlightenment). The Anægæmi
Magga-phala eradicates dosa (anger). Actually fear and
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Series 2
anger are two faces of the same coin or the two extremes
of the same phenomenon as both are rooted in dosa. So by
becoming an Anægæmø, a being is free from fear and anger.
That’s why Arahant and Anægæmø persons are classified

under the fearless type. Other worldlings and noble ones
like Sotæpanna and Sakadægæmø still have fear. As the
Buddha has said, ‘Sabbe bhæyanti macuno, sabbe bhæyanti
dandassa’ (all beings are afraid of death, and danger and
harm). So this is the first group of fearless and fearful
beings. You can wish ‘may those beings be happy’.
2) Living near, living far

The second group is beings living near and living far.
Some beings live near to us and some beings live far from
us.
3) Seen, Unseen
The third group is seen and unseen beings. We have seen
some beings around us, but there are some beings invisible
to us. We have not seen all the human beings, only human
beings in some countries we have visited, or through
pictures or videos. However there are many other beings
who are invisible to our ordinary naked eyes, like peta,
asurakæya, and deva (celestial gods), and brahma (the
shining ones).
4) Exhausted rebirth, have rebirths

The fourth group is beings who have exhausted rebirth and
beings who still have rebirths (still exist in sasæra).
Arahants are beings who have exhausted rebirth
(Khø¼ajæti). The rest of worldling beings (puthujjana),
Sotæpanna, Sakadægæmø and Anægæmi still have rebirths.
Sotæpanna has at the most seven rebirths and Sakadægæmø
has one more rebirth. Anægæmi (non-returner) will not
32
return to the sensuous world but will still be reborn in

Suddhævæsa (Pure Abodes) realm.
The next category is groups of three. According to the

body size, the Buddha has categorised beings into three
groups.
Groups of three
1. Big size, medium size ,small size
2. Tall, medium height, short
3. Fat, medium, lean
By categorising beings into groups of two or three, you
radiate your loving-kindness to them.
A mother’s love
What type of loving-kindness must
you radiate or meditate on? The
Buddha gives an example of the love
of a mother. In our human culture
and society, we always give priority
to the mother. A mother’s love for
her offspring is peerless and
incomparable. In case of an
emergency, a true mother will not
hesitate to sacrifice her life to save
her offspring. The Buddha has said,
Mætæ yathæ niya putta-

mæyusæ ekaputtamanurakkhe
(Just like a mother would protect her baby, the only child,
even with her life)
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Series 2
Out of all the mothers’ loves, the Buddha has said, the
mother who has only one son has the strongest Mettæ. She
will try to safeguard and nurture her son to her utmost and
give him all the comforts and security. With that kind of
love, we have to radiate Mettæ.
We radiate Mettæ by wishing ‘May all beings be happy’

and regard these beings like our only child.
Radiate Mettæ in three ways

Then we can radiate Mettæ in three ways.
1. Sabbe sattæ averæ ca aññamañña piyæ hontu
May all beings be at peace with mutual benevolence or
loving-kindness
2. Sabbe sattæ averæ ca aññamañña sukhi hontu
May all beings be at peace with reciprocal happiness
3. Sabbe sattæ averæ ca aññamañña rakkhæ hontu
May all beings be at peace with mutual protection
As explained earlier on, you can radiate loving-kindness in

a general way, with ‘Sabbasattæ bhavantu sukhi tattæ’
(May all beings be happy) or you can radiate to all beings
in groups of two or three.
The second way is, ‘may all beings be at peace with

reciprocal happiness’. This means that when you make
other people happy, you too will be happy. By making
yourself happy, other people will be happy too.
Now, let’s study the third way, that is ‘May all beings be at
peace with mutual protection’. How do you practise this
mutual protection? How very interesting and inspiring, as
the Buddha has pointed out that by protecting yourself you
protect others.
34
By protecting yourself you protect others

others
During the Buddha’s time, in ancient

India, the acrobatic performance was
one of the popular public entertainments.
The Buddha has related that in
Sedakanigama (market town) of Sumbha
country (or state), there was an acrobatic
troupe.
The master of the acrobatic troupe trained his assistant or

apprentice for a special performance. The apprentice’s
name was Medakathalika. In the performance, the master
would first shoulder a long bamboo pole and the
apprentice would climb up to the top of the pole. After
that, the apprentice stood on the top of the pole on one
foot, then somersaulted and came back to rest on the top of
the bamboo pole. It was quite a risky and dangerous stunt.
Extreme precision was needed to safely carry out the feat.
In fact, they had trained and rehearsed many times.
On the day of the actual public performance, the master

began to shoulder the bamboo pole. When the apprentice
was about to climb up the pole, the master said to him.
‘Dear Medakathalika, you take care of me and I shall take
care of you.’ Probably the master said this because he was
afraid that something might go wrong. If there was any
mistake, it would be fatal for both of them as one was at
the bottom shouldering the pole and the other on the top of
the bamboo pole.
But the apprentice replied, ‘No master, you take care of

yourself and I shall take care of myself.’ This was a very
profound answer. The Buddha cited this story as an
35
Series 2
example of how to practise Mettæ and he extolled the

apprentice’s answer.
Yes, we have to take care of ourselves and not to hurt

others. Other people can take care of themselves. What is
of direct concern to us is our own actions. If we make
mistakes, it will be detrimental to other parties or to
society.
That is the profound meaning of the apprentice’s answer,

‘No master, you take care of yourself and I shall take care
of myself. So we can perform a successful feat and gain
the praises and cheers of the crowd. ’.
The Buddha cited the above example to the monks. ‘As

such, you should practise taking care of yourself. By
protecting yourself, you protect other people. By
protecting other people, you protect yourself.’ That was
the Buddha’s additional remark.
After admonishing the monks, the Buddha asked them a

question. ‘How do we protect ourselves so that it amounts
to protecting other people? And how do we protect others
so that it amounts to protecting ourselves?’ Actually, the
Buddha asked the above question in order to answer it
himself and also to draw the attention of the monks. The
monks could not answer the Buddha’s question.
Then the Buddha gave the answer. Like the meditators

here, if you are constantly dwelling in the Four
Foundations of Mindfulness, you are protecting yourself.
By protecting yourself, you are protecting others as well.
As a person who is practising Mindfulness Meditation, he
will not be a curse to society. In fact he is a blessing to
society.
36
As one is mindful of what good actions are and what bad

actions are, one will avoid bad actions and try one’s best to
do good deeds. At least one will observe the five precepts.
The five precepts are known as Ariya-kanta søla. (the
precepts that noble ones adore). By keeping the first
precept (not to kill or harm other beings), you are giving a
chance to other beings to be free from harm. By observing
the third precept, you are letting others live a happy life.
By not robbing, stealing and so on, you are creating peace
in the society. So, when you are dwelling in the four
foundation of mindfulness, you are protecting yourself and
protecting others.
By protecting others you are protecting yourself

How to protect others so that it amounts to protecting
yourself? According to the Buddha, you have to develop
the brahma-vihæra (the four sublime states). They are
Mettæ (loving-kindness), karu¼æ (compassion), muditæ
(altruistic joy) and upekkhæ (equanimity). They are called
brahma-vihæra because the brahmas (the shining ones) live
constantly in these mental states.
If you radiate Mettæ to other beings and do it sincerely and

honestly, it will work. Even a person who is hostile
towards you will change his mental attitude. Thus, you
will have a peaceful life. If the person’s hatred and
violence are changed, then you are safeguarded by your
own good qualities.
According to the Buddha, if you want to protect others,

you cannot guard them with weapons all day long. You
cannot do this as you have to live your own life. By
leading your own life and developing the brahma-vihæra
(the four sublime states), you are protecting yourself. This
37
Series 2
is the meaning underlying the Buddha’s profound answer.

If you are protecting others, it amounts to protecting
yourself.
Conclusion
As Mettæ, the Buddha has cited a mother’s love for her
only offspring, so we must have that kind of love in our
heart and radiate loving-kindness to all beings. If you have
no time to do sitting meditation, as part of your daily
activities, you can still radiate Mettæ to all beings in the
following three ways.
1) May all beings be at peace with mutual benevolence or

loving-kindness.
2) May all beings be at peace with reciprocal happiness.
3) May all beings be at peace with mutual protection.
As explained earlier on, the Buddha has elaborated on the

third way of mutual protection by using the example of the
two acrobats to show the importance of protecting oneself.
In addition, when you are practising the Four Foundations
of Mindfulness, you are protecting yourself, that means,
you are also protecting others. By practising brahma-
vihæra, you are protecting others and that amounts to
protecting yourself too.
That’s what the Buddha has taught on how to radiate

Mettæ in the Kara¼øya Mettæ Sutta.
You can practise Mettæ until you gain appanæ samædhi

(absorption concentration). You can also obtain eleven
benefits. One of these benefits is after death you can be
reborn in the brahma realm. However, if you come out of
Mettæ meditation and change to practise Vipassanæ, you
can even attain Nibbæna in this very life.
38
Fifteen qualities of a meditator
39
Ascetic Gotama (Buddha-to-be) with strong faith, determination, effort etc practising
asceticsm for six years
Series 2

Every day we conclude our activity by reciting the Mettæ
chanting. Actually this practice is not chanting but
Samatha or tranquility meditation.
In Mettæ recitation and according to Pa¥isambhidæ method,

we recite
Aha avero homi May I be free from enmity and danger
Abyæpajjo homi May I be free from mental sufferings
Anīgho homi May I be free from physical sufferings
Sukhī attana pariharæmi May I be able to take care of
myself happily.
The second method to develop Mettæ is according to

instructions given in the Kara¼iya Mettæ Sutta (loving
kindness discourse). Let us study this discourse now as it
is very important for our meditation.
In the first part of this sutta, the Buddha describes the 15

mental states or qualities for all meditators to develop in
order to help them in the progress of meditation. These
mental states are very worthwhile to cultivate or to
develop because they are helpful both in spiritual progress
as well as to obtain prosperity and comfort in the worldly
life.
The Buddha begins with parikamma (preparatory)

instructions which are not only meant for meditators
practising Mettæ meditation, but also for Samatha
(Tranquility) and Vipassanæ (Insight) meditation. It is
useful for the meditator to develop these 15 mental
qualities. He said ‘A meditator who wants to be a noble
person should develop these good mental qualities’.
40
These 15 qualities are as below:

1. Sakko (able)
In this sutta, the Buddha begins with “Kara¼øya-
matthakusalena, Yanta santa pada abhisamecca. Sakko
ujþ ca…” The first requisite of mental power that the
Buddha prescribes for us to develop is “Sakko”. We must
have spiritual effort or spiritual striving to gain spiritual
progress.
In worldly terms, ‘able’ means we must develop

willpower. “Sakko” actually means “adhigama saddhæ”,
strong confidence or faith in your practice. You must know
or you must clearly understand your practice so that your
confidence will give you the energy to strive to obtain the
benefits of doing this meditation.
So “Sakko” means you must try to build your willpower

and not to give up easily when facing any discomforts or
inconveniences in your practice. The normal tendency is to
give up when facing such circumstances. So the Buddha
says one must have Sakko that is one must build strong
energy or willpower of the mind.
Suhujþ
2 and 3. Ujþ and Su hujþ (Honest, Straightforward)
Ujþ means honest. In suhujþ, ‘Su’ is an emphatic word.
Hence suhujþ means especially honest or straight-forward.
So a meditator must be especially honest and straight-
forward during the spiritual practice. Actually these two
enhance each other’s qualities. One should not be
pretentious or superficial and shaky in one’s mentality but
one should be honest and straight-forward in striving for
spiritual progress.
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Series 2
4. Suvaco cassa (Must be docile)

Assa means ‘must’ while suvaco means “we must be
docile”. After a meditator has chosen a correct teacher, he
must be submissive to the teacher. Of course, it is not wise
to blindly accept everything. However, when you have a
reliable teacher, during your practice, you have to be
docile and should accept admonishment from your teacher.
You must be flexible and accept what is right, logical and
sensible. However if one is hard-headed and not open-
minded, then it is difficult for the teacher to teach this type
of person and to give proper guidance for meditation
progress.
5. Mudu (Gentleness)
The Buddha has said that one who is striving for spiritual
progress must be gentle. He or she must be gentle in
speech, in bodily action and also in mental state.
Gentleness means one must be cultured and civilized.
However some people are very coarse, crude and vulgar in
speech as well as bodily actions.
6. Anatimæna (Not Conceited)

“Anatimæna” means not conceited. “A” is negative prefix
in Pæ¹i. “Atimæna” means self-conceit, pride or proud. If
one is self-conceited then one will not be submissive to the
meditation teacher for proper guidance. The Buddha said
one must not have or practise this “atimæna”. One should
also avoid vanity and glory.
7. Santussako (Contentment)
One must be contented with whatever is available at the
moment. If one is very choosy and fussy about the four
requisites, i.e. food, clothing, dwelling and medicine, then
this attitude will be a hindrance to one’s spiritual progress.
42
8. Subhara (Easily Supportable)

A meditator must be easily supported. We human beings,
being social creatures on this planet, must live
interdependently and we have to depend on other people.
So while we are in full-time meditation or in intensive
meditation to seek spiritual progress, we have to rely on
our supporters to help us or to support us with the basic
requisites. Hence, we must be easily supported. If we are
too fussy and choosy, it will be difficult for the supporters
to take care of us.
9. Appakicco (with few duties)

“Appakicco” means not to be busy with unnecessary or
trivial worldly matters. Some people are the ‘busybody’
type. They are busy with all kinds of matters. When one is
striving for spiritual progress, one must give more
emphasis to the meditation practice and not to bother with
all minor or trivial worldly matters.
10. Sallahukavutti (Frugal Livelihood)

One must be able to live with the bare necessity of the four
requisites and not to have any elaborate lifestyle. One must
be able to bear with any discomforts or inconveniences
encountered during the meditation. So when the Buddha
said “you lead a frugal livelihood”, he means one should
be contented with the bare essentials and to give more
priority to striving in meditation.
11. Santindriyo (Sense-

(Sense-restraint)
“Santindriyo ” means sense-restraint. We humans are
endowed with six sense organs; with the eyes to see, with
the ears to hear sound, with the nose to smell, with the
mouth to taste, with the body for tactile sensation and with
43
Series 2
the mind on mental objects. We must restrain these sense

organs or sense doors.
However the uncultured or uncivilised mind is not used to

meditation. It is usually very inquisitive with whatever
object that comes along, such as seeing sights, hearing
sound or people talking. Even though we try to concentrate
on our actions, we are always interested in the outside
world. That is how our mental defilements assail us.
Hence the Buddha said we must practise sense-restraint. A

meditator should practise according to the instructions
contained in the Mælukyaputta Sutta. In this sutta, the
Buddha said “Di¥¥he di¥¥hamatta bhavissati, sute
sutamatta bhavissati” (In seeing just be seeing, in hearing
just be hearing). When the objects like sight or sound
appear at the six sense doors, we should just note it and let
it go. We should not get involved with these phenomena,
e.g. be interested in the sight seen. As the Buddha
suggested, ‘in seeing just be seeing’.
We should not let the mind judge whether the object is

pleasant or unpleasant, or else the corresponding
defilements will arise. If the sense object is pleasant, greed
will arise. If the sense object is unpleasant, anger will
arise. These mental defilements will defile our mind.
12. Nipako (Prudent or wise)

“Nipako” means we must be prudent. It means we must
have wise knowledge in life; what action is wholesome,
what is unwholesome, what is beneficial for us, what is not
beneficial for us and then try to understand it and develop
it. In order to have right understanding and to educate
ourself to have prudence, we can listen to Dhamma talks,
44
or learn from books. Otherwise, we will act wrongly and

be led astray by others.
13. Appagabbho (modesty)

We must be modest and not talk much about our own
abilities or possessions.
Kulesvananugiddho
14. Kulesvananugid dho (Not attached to families)
This is especially meant for monks in meditation. They
must not be too involved or attached to their devotees.
Excessive attachment can lead to mental defilements.
Ordinary meditators striving in a meditation retreat should
keep away from their family, friends and relatives.
Passionate thoughts and attachment to them will hinder the
progress of meditation. So the Buddha said one should
keep away from unnecessary infatuation or relationship
during an intensive retreat.
khudda--mæcare kiñci
15. Na ca khudda
The Buddha said, “Don’t take these unwholesome actions
as just a minor or trivial thing.” The Buddha said you must
see danger in its slightest fault. A fault or an akusala
(unwholesome) is like faeces. Not only is a big amount of
faeces loathsome, even a slight stain or smallest bit of
faeces is loathsome or disgusting.
Similarly, a person who is striving for spiritual purity must

take every unwholesome action seriously and not view it
as a minor or small matter. That is what is meant by “Na
ca khudda-mæcare kiñci” – seeing danger in its slightest
fault. If it is a fault, don’t think it is all right.
We have a saying “from a small fire, it can spread like a

forest fire”. You might have read in the newspaper how a
forest fire can cause serious damage to lives and property.
45
Series 2
At first the fire starts from just a cigarette butt thrown

irresponsibly by someone. Later it becomes a forest fire.
So akusala or unwholesome things must be taken
seriously. You should not view them as small or minor
matters. If you accumulate these unwholesome actions,
you will suffer in this sasaric chain of life.
Conclusion
These are the fifteen mental qualities as stated in the
beginning part of the Mettæ Sutta. The Buddha has
prescribed them for us to develop as a prerequisite for any
type of meditation. They are very helpful to your spiritual
practice. The meditators should try to develop as many of
them as possible.
46
Dealing with conceit
47
The Buddha calmly facing the temptation from the Mara’s three daughters who
symbolised mental defilements
Series 2

conceit
Question: After practising for so many years, I realise that
I still have some conceit and selfishness. How to reduce
and finally eradicate this nature?
Answer:
The word ego, self or conceit in Pæ¹i is called Mæna .This
Mæna can only be eradicated by the Fourth Enlightenment
or Arahant path and fruition. Actually it should be
eradicated by the first attainment. However Mæna is
usually so strong due to personality-belief that there is still
some lingering effect.
For example when we eat some very strong tasteful food,

even after chewing and swallowing the food, the taste still
remains on our tongue for some time. We call it the
‘lingering effect’ because the taste is lingering in the
mouth. Similarly from time immemorial or beginingless
sasæra, we have been living with this conceit or Mæna.
Now we know the Buddha’s Teachings and practise
meditation. We are trying to subdue this Mæna. So we will
still have this Mæna.
How to reduce and finally eradicate the Mæna? The answer

is to continue this Mindfulness Meditation or Insight
Meditation. In a retreat you must put in strenuous effort to
48
be mindful of the ultimate truth or Paramattha Dhamma.

You must observe your meditation object as Paramattha
Dhamma rather than in conventional concepts.
For example, you hear a clock chiming.

Normally you note as “clock chiming”.
Actually there is no clock. The ultimate truth
is that the sound and the ear are rþpa or
material. Hearing consciousness that arises is
næma. At that moment there is mind and matter only, there
is no ‘I, my ear, clock chiming’.
However when we hear a sound, we are inherently inclined

and instantly identify as “clock chiming”. When we see a
person, we immediately identify as a woman or a man.
As such, the person who is bent on eradicating

defilements, should incline his mind to identify the
meditation object as Paramattha Dhamma or ultimate truth,
rather than Paññatti or conventional concepts.
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Series 2
50
What should I do when I am provoked into anger by others?
51
Mara, the evil forces, such as: arrogance, anger, hatred, etc., fail to disturb the Buddha
Series 2
What should I do when I am provoked into anger

by others?
There are a few ways to deal with anger such as practising

mindfulness or Insight Meditation, loving-kindness
meditation and wise reflection.
1. Mindfulness Meditation and wise attention

attention
When a meditator is provoked into anger, he can practise
mindfulness by noting as “angry, angry, angry”. When he
is in anger but if he keeps his patience and watches the
anger as “angry, angry, angry”, the anger will subside and
fade away.
Any arisen mental or material phenomena must be taken as

an object of meditation. This contemplation is the easy and
straightforward way to tackle any arisen object. So when
one is provoked into anger, as a meditator, the first thing
he must try to do is to be mindful of the mental condition
that has arisen and make a mental note as “angry, angry,
angry”. When the noting is strong and good, the anger will
slowly fade away.
For a non-seasoned meditator, it is difficult to suppress the

anger when it has already arisen. That’s why he must try to
practise this important wise consideration or wise attention
or yoniso-manasikæra in Pæ¹i. The Buddha has said that if
we consider whatever we encounter in life in a wise and
skilful way, we can respond better.
The mental factors which are rooted in defilements imperil

us. They are lobha or greed, dosa or anger, moha or
delusion or ignorance. They arise because of ayoniso-
manasikæra or unwise or unskilful attention to the
52
circumstances. As such these defilements or negative

thoughts can arise in us. That’s why it is important for us
develop skilful ways of wise consideration or yoniso-
manasikæra whenever any object is presented to our six
sense organs.
We act in three ways

1) With the mind we think - mental actions “mano
kamma”,
2) With the mouth we speak - verbal action “vac ī kamma”,
3) With the body we act - bodily actions “kæya kamma”.
A person can be provoked into anger by the last two ways

as the mental actions of others cannot directly provoke us.
However when mental actions in oneself

become strong, one will respond either
verbally or bodily. One may have spoken
uncongenially to the listener or one may
behave or execute bodily actions that are
not conducive to another party’s welfare.
When the six sense objects like sight, sound, smell etc.
have arisen, our natural instinct or one who is not mindful
is as follows;
1) We feel elated or attached to the pleasurable objects or

indulge in good pleasurable feelings.
2) When the object is unpleasant, then aversion or anger

will arise. Anything that obstructs our pleasure or prevents
us from getting our pleasant objects will cause aversion,
hatred or anger in our mind.
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Series 2
If we want to stop any bodily or verbal provocation, we

should guard our six sense doors at the moment of seeing,
hearing etc. We can make a mental note as “hearing,
hearing, hearing” or “seeing, seeing, seeing”.
The Buddha has expounded in Mælukyaputta Sutta and

Bæhiyadærucariya Sutta as follows:
“Di¥¥he di¥¥hamatta bhavissati; sute sutamatta
bhavissati”
“In seeing, just be seeing; in hearing, just be hearing.”
By practising the restraint of the six sense doors, we do not

allow anger or aversion to arise. That is how we have to
check our mental defilements or these negative thoughts.
Yoniso-manasikæra or wise consideration is thinking or

reflecting on the advantages of being patient, forbearing
and forgiving and the disadvantages of being influenced by
anger and hatred. When we are influenced by anger, we
will make wrong decisions and actions. Thus the angry
mind creates worst problems, complications and sufferings
in life.
To be angry is like adding fuel to the fire. The Buddha has

said, “No anger can be appeased by anger. Anger can only
be appeased by love or loving-kindness.” By reflecting on
such wise sayings of the Buddha or sages, and by
reflecting or pondering on the disadvantages of anger, we
can suppress our anger.
We can learn many lessons from the worldly life. For

example, many brotherly friends or close friends can turn
into murderous friends just by some provocative speech
that is not conducive to the listener who is then provoked
into anger. When his anger is unrestrained, he will react
54
violently. This violent action can create unseen miseries

and complications.
After considering the disadvantages of being angry and the

advantages of developing forbearance, forgiveness,
patience and tolerance, we can overcome our anger. This is
a very general or normal way to deal with anger in the
worldly life.
2. Mettæ meditation
For a specific method to deal with anger, the Buddha
teaches us the Mettæ or loving-kindness meditation. When
there is fire, we must pour water. Anger is like fire that can
burn and loving-kindness or Mettæ Bhævanæ is like pouring
water on the fire to get some cooling effect.
Anger starts by burning one who is angry. Many of us

have experienced how anger affects our body
physiologically like the beating of the heart, the flushing of
the face and even trembling of the body. The angry person
suffers the most, not the afflicted party.
By considering the disadvantages as above and the

advantages of cultivating good qualities like consideration,
forgiveness, forbearance, tolerance and patience, we are
having wise attention or yoniso-manasikæra and we can
curb the anger. When we have curbed the anger, we must
continue with this loving-kindness as it is the specific
method given by the Buddha to deal with anger.
The Buddha has said that hatred can only be appeased by

love, not by hatred. We should reciprocate evil by good,
not evil by evil. So depending on how we are provoked by
others, we can consider the situation wisely with
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Series 2
magnanimity, compassion or loving-kindness to restrain

our anger.
3. Reflecting on the past relationships

There are many ways the Buddha has expounded on how
to curb anger. Here I would like to recommend the
Anamatagga Sutta or the Beginingless Sutta as the most
important and beneficial example. According to the
Buddha, the sasæric chain of rebirths is long and we have
been roaming around in this cycle of repeated rebirths and
deaths. We have innumerable past lives. One life of
existence is just like a drop of water in the ocean.
We may be at one time or another related to each other as

father and children, as brothers and sisters, as friends or as
dear and loved ones. At one time or many times or in
many existences, the person whom we are angry with
might have had a close relationship with us.
As such, it is not wise to be angry with someone we love

as it is not conducive to peace and harmony. We can
reflect wisely in this way and restrain our anger.
4. Contemplation of death and arouse spiritual urgency of

(saavega)
death (s
Another effective way of

curbing anger that the
Buddha has recommended is
Mara¼ænussati bhævanæ or
contemplation of death.
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We are all familiar with the fact that ‘our lifespan is

uncertain, but death is certain’. We do not know how long
we are going to live. At any time or any moment, death
can come. So it makes no sense at all for us to pass our
time in being angry, hating each other and trying to harm
each other as both of us are going to die at any moment. If
we have that urgency of death, then our anger can also
subside.
The next example is similar to

running away from a ferocious beast
like a lion or a tiger. If from the road
side a stray dog barks at us and if we
stop running to pay attention to it, the
beast will catch hold of us and we will
be in serious trouble. So we are like running away as
everyday we are growing old, sick and dying as the time
passes.
With so many troubles and sufferings of our own, why do

we worry about provocation from others? We will stop
responding to the other person’s provocation if we have
the sense of urgency of sasæric danger. In Pæ¹i, this
spiritual urgency of death is called savega. Keeping in
mind this savega, we can ignore any provocation that
will arouse us into unwholesome action, speech or thought.
That is a very effective way to curb anger.
Conclusion
There is a wise saying “prevention is better than cure”. If
we start to take these preventive measures after we have
been provoked into anger, it will be difficult for
inexperienced persons to curb their anger. Therefore, it is
better that before we are provoked into anger, we should
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Series 2
practise Mettæ Bhævanæ or loving kindness meditation

daily so as to suppress or weaken the anger.
However, complete eradication of anger can only be

achieved by attaining the third stage of enlightenment or
by becoming an Anægæmø or non-returner. Only by
practising Vipassanæ Bhævanæ or Insight Meditation, can
we attain Anægæmi Path and Fruition knowledge. As the
saying goes, “prevention is better than cure”. Those
persons who are prone to anger and easily provoked into
anger should practise Vipassanæ or Insight Meditation and
Mettæ Bhævanæ in advance.
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59
Prince Siddhartha meditates under the Bodhi tree by the Nerañjaræ River
Series 2
Progress in Vipassanæ Meditation

Question: I feel there is no progress in my meditation.
What should I do?
Answer:
In answering the above question, we first have to clarify
that in Buddhist practice, there are two types of
meditation. The first one is Samatha Bhævanæ (tranquility
meditation or concentration meditation), where the main
goal is to develop concentration, or to calm the mind. The
second is Vipassanæ Bhævanæ, or Insight Meditation,
where we practise to develop wisdom. Please do not forget
this.
Why do we want to develop wisdom? We develop wisdom

to purify our defiled mind, which is the cause of suffering.
Among all the teachings on meditation, we have to rely on
the Buddha’s first discourse, the Turning of the Wheel, or
Dhammacakkappava¥¥hæna Sutta for the theoretical
explanation of meditation. Regarding the practice and
practical application, we have to rely on Mahæ-
satipa¥¥hæna Sutta, the Discourse on Mindfulness
Meditation.
Now the question is: “I feel there is no progress in my

meditation.” First we have to specify what type of
meditation the inquiring person is practising. If the person
is practising here, we expect, he or she to be practising
Insight Meditation or Vipassanæ Bhævanæ. So we stick to
this subject: “progress in Vipassanæ Bhævanæ, or Insight
Meditation”.
How do we analyse or evaluate ourselves as to whether we

are progressing in our meditation or not?
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Purification of the mind

As I have said, the main emphasis of Vipassanæ Bhævanæ,
or Insight Meditation is to develop wisdom. What is
wisdom? Wisdom is to purify the mind. The impure mind
is the main cause of suffering. We are seeking deliverance
from Sasæric suffering and to realise the eternal bliss of
Nibbæna.
What do we mean by “purification of the mind”? The mind

is said to be impure when it is influenced by mental
defilements (kilesas) caused by the three evil roots of
greed or lobha, anger or dosa and delusion or ignorance or
moha.
So to purify the mind we have to practise the Mindfulness

Meditation. That is how you can assess yourself as to
whether your practice is gaining ground or not. Compare
your mental states before the practice with those during
and after the practice. You may not have completely
eradicated all the mental defilements but if you have
subdued or attenuated these mental defilements to a certain
extent, that is the progress you have achieved.
To understand this, for example, suppose previously you

used to get angry ten times a day. After meditation, you
are angry only five times a day or previously your anger
was out of control. Now even if the anger arises, the anger
is not as violent as before. That means your meditation is
progressing well and you are achieving success because
our main aim is to purify the mind.
At the introduction of the Mahæ-satipa¥¥hæna Sutta, the

Buddha said
“Ekayano aya bhikkhave maggo sattæna visuddhiyæ”
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Series 2
Meaning_ “Sons and daughters, this is the only way.”

What is the only way? The Mindfulness Meditation is the
only way. For what? To purify the mind of beings from
mental defilements or mental impurities or kilesas. So if
you can purify your mind, you can eradicate these mental
defilements of greed, anger and delusion. Even if you
cannot completely eradicate them, but are able to lessen
their intensity or to subdue or attenuate some of the
defilements, that is the progress you are making. Please
remember that.
So if your practice is correct and proper, then the progress

can be judged by this attenuation or subduing of these
mental defilements.
Abhijjhæ means covetousness or greed, domanassa means

ill-will, anger or hatred, and moha is delusion. These are
mental defilements. If in any way these mental defilements
are weakened, lessened or attenuated, that is progress. If
there is no progress, you have to review your practice to
see if the practice is correct or not.
In the Mahæ-satipa¥¥hæna Sutta, the Buddha also said,

“Ætæp ī, sampajæno, satimæ”. Ætæpī means ardently. You
must make ardent effort. For what? Satimæ means to be
mindful. Of what? Sampajæno means clear comprehension
of the object you are contemplating on.
So if you practise in the right way and as I have explained

before that the right way is to practise the Four
Foundations of Mindfulness: They are:
1. Kæyænupassanæ satipa¥¥hæna – contemplation on
bodily phenomena
2. Vedanænupassanæ satipa¥¥hæna – contemplation on
feelings and sensations
62
3. Cittænupassanæ satipa¥¥hæna – contemplation on the

mind
4. Dhammænupassanæ satipa¥¥hæna – contemplation
on the mental factors
If your practice is correct, then mental defilements should
gradually be attenuated or reduced in intensity.
Five hindrances
If there is still no progress in your meditation, you have to
check on the five nøvara¼as or hindrances. These
hindrances can block the progress of your meditation. The
Pæ¹i word nøvara¼a means hindrance, obstruction or
impediment.
They are five in number:
1. Kæmacchanda nøvara¼a – passionate, sensual
thoughts, that is lobha or greed
2. Vyæpæda nøvara¼a – Vyæpæda means ill-will or
hatred or anger, that is dosa
3. Thøna-middha nøvara¼a – Thøna-middha means
sloth and torpor
4. Uddhacca-kukkucca nøvara¼a – restlessness and
remorse
5. Vicikicchæ nøvara¼a – skeptical doubts
These five nøvara¼as or hindrances can impede and

obstruct the progress of meditation. So if the person is sure
that his practice of the Four Foundations of Mindfulness is
correct and there is still no progress, then one of these
nøvara¼as may be impeding his progress.
The next part of the question: “What should I do?” You

must develop the five faculties to overcome these
hindrances or impediments. What are these five faculties?
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Series 2
Five Faculties
1) Saddhæ (Faith)
The first faculty is saddhæ – confidence or faith. You must
have confidence in the practice. You must also have faith
in your own capability and that you have the potential
power to do it. With that kind of determination and faith
you can achieve success in the practice.
2) Viriya (Effort)
The second faculty one should develop is viriya. The Pæ¹i
word viriya means effort or energy. As you all know, in
life nothing can be achieved without making any effort.
You must make effort and Buddha himself said: Ætæpi,
satimæ, sampajæno.
Ætæpi means ardent. You must make ardent effort. After

establishing faith in your practice that it is beneficial to
practise this type of meditation to gain deliverance from all
sasæric suffering, you put forth your ardent energy, or
viriya.
3) Sati (Mindfulness)
The third faculty is Sati or mindfulness. You must develop
mindfulness for it is often stressed here that the main
emphasis is to be mindful. What does it mean “to be
mindful”? The mind must be fully alert or aware to study
and observe the object you are watching or contemplating.
So if the technique is wrong, you cannot expect progress.
You must fully establish this mindfulness all the time. You
cannot afford to be indolent or be in sloth and torpor like
some meditators who are sometimes stuck with this
“void”. When I ask “what is the state of mind at that
time”? Mind is doing nothing and knowing nothing.
64
Knowing nothing means gaining nothing. So that may also

be blocking the progress.
Sati or mindfulness means the mind must be fully alert and

open to grasp all the characteristics and facts that can be
known; and the essence that can be extracted from the
object. The mind must be fully vigilant or aware. That is
what mindfulness means. Not just staying idle, without
knowing anything, just sitting through. Many people are
contented when they can sit comfortably for a long time.
But if there is no mindfulness, it is not meditation, just
sitting.
4) Samædhi (Concentration)
The fourth faculty is samædhi or concentration and this
concentration is very important. Why? Because when
meditators talk about meditation, they think of
concentration. Of course, we need concentration but in this
Vipassanæ Bhævanæ or Insight Meditation, the main
emphasis is mindfulness. We need limited concentration,
not very deep concentration.
Here one should note that there are three levels of

concentration. One is called kha¼ika samædhi. Samædhi is
concentration, kha¼ika means momentary. Thus we need
momentary concentration. Moment by moment
concentration is called kha¼ika samædhi, or momentary
concentration.
The second type of concentration is upacæra samædhi. The

Pæ¹i word upacæra samædhi means access or
neighbourhood concentration. “Neighbourhood” means
neighbouring or nearer to. Like two adjacent houses, we
call “my neighbour”. “Neighbour” means the closest or the
nearest house. So also this access or neighbourhood
65
Series 2
concentration is near to absorption concentration, what

people call as jhæna or one-pointedness of mind.
Like when a person comes to this building, when one

reaches the steps, that is upacæra. With the next step, one
will be inside the building that is appanæ. Similarly, after
this upacæra samædhi or access concentration, one will
come into appanæ samædhi.
So the second type is upacæra samædhi (access or

neighbourhood concentration), and the third type is appanæ
samædhi or absorption concentration which is also called
jhænic concentration. These are the three types of
concentration.
Here what is very important to remember is: if one is

practising Vipassanæ Bhævanæ or Insight Meditation, we
need only kha¼ika samædhi or momentary concentration or
moment by moment concentration.
For example, when you are in sitting meditation, you note

the abdomen rising and falling. The actual rising of the
abdomen and the noting mind, the actual falling of the
abdomen and the noting mind concurrently is called
kha¼ika samædhi (momentary concentration). At that time
the mind is not distracted by any other object or it is not
influenced by mental defilements. So that is ‘moment by
moment concentration’.
At the moment you are noting, the object and knowing

mind come in pairs, e. g. ‘rising’ + noting, ‘falling’ +
noting. In walking meditation, ‘right step’ + noting mind,
‘left step’ + noting mind, or ‘lifting and putting down’, or
‘lifting, moving, putting down’. If the object and the
66
noting mind are concurrently established, that is called

momentary concentration. That is what we need.
However if a person goes into appanæ or jhænic samædhi

(appanæ means one-pointedness of mind), the mind is fixed
on a single object. The mind is absorbed in the object. It
cannot move. It becomes immovable and you cannot do
Dhamma-vicaya or investigation of Dhamma. Thus, you
cannot develop wisdom even though you have developed
strong concentration or samædhi. So this is how somebody
can get stuck with this concentration and is unable to
investigate the Dhamma of the object.
It is explicitly stated by the Buddha that if you do some

form of Samatha meditation and if you want to change to
Vipassanæ Bhævanæ, you must emerge from appanæ
samædhi to take up the Four Foundations of Mindfulness to
establish Vipassanæ Bhævanæ or Insight Meditation. For
this type of meditation, we only need momentary
concentration or kha¼ika samædhi. Please remember this.
5) Paññæ (wisdom)
The fifth faculty is paññæ or wisdom. There are two paññæ
Magga³ga: Sammæ Sa³kappa and Sammæ Di¥¥hi. These
two belong to the wisdom group, or Paññæ Magga³ga.
The first paññæ, the basic one which we must have is

primary or preliminary knowledge. It is called
Kammasakata-sammædi¥¥hi, meaning belief in Kamma and
its result. Good begets good, bad begets bad. Bad action
will result in bad experiences, and good action will result
in good experiences. That is the law of Kamma. So having
faith or confidence or strong belief in this law of Kamma
is Kammasakata-sammædi¥¥hi.
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Series 2
Always remember: good action will result in good

experience, bad action will result in bad experience.
Action and result – that is the law of Kamma. This is the
basic or primary wisdom we have to develop and accept
firmly. Only then will you be faithfully devoted to your
practice.
This practice of Vipassanæ Bhævanæ or Insight Meditation

is the loftiest and most beneficial of all the wholesome
practices, or good conduct or actions. So by depending on
this Kammasakata-sammædi¥¥hi, only then can you
sincerely make good progress in your practice of
meditation. This is the basic knowledge you must have.
Then the second stage – after you have built up this

primary wisdom or knowledge – when you practise, you
must develop insight knowledge or ñæ¼a. For example:
1. Næmarþpa pariccheda ñæ¼a = the distinguishing
knowledge between mind and matter, (næma and
rþpa) or the five aggregates
2. Paccayæ pariggaha ñæ¼a = cause and effect
relationship knowledge
3. Sammasana ñæ¼a = the rising and passing away
knowledge; realising impermanence,
unsatisfactoriness and non-self of all phenomena.
The above are insight wisdom or insight knowledge. That

is the second stage of paññæ. Finally it will culminate in
the realisation of path and fruition knowledge which is
supramundane wisdom. So based on basic or preliminary
knowledge or Kammasakatæ-sammædi¥¥hi, you practise
Insight Meditation to develop Vipassanæ Ñæ¼a or insight
knowledge and it will culminate in realising the Path and
Fruition knowledge, the supramundane attainment. That is
paññæ magga³gæ.
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Balancing of the Five Faculties
Of the five faculties, the first one (faith or saddhæ) and the
last one (wisdom or paññæ) must be well-balanced. Any
excess of the two is detrimental to your progress. So
saddhæ and paññæ must be well-balanced. Excessive
saddhæ without paññæ can lead one astray. Many people
tend to be influenced by other people’s talk. Some people
give opinions, saying that they have achieved this and that,
and such talk may cause confusion and doubts. That may
be another cause of hindrance.
So please don’t believe easily what others say. Anybody

can say anything. Don’t rely too much on others’ opinions.
The Buddha himself said in the Kælæma Sutta: you
yourself must analyse sensibly to see if something is
correct or not. Don’t accept things blindly. So this saddhæ
is important but it must be true saddhæ. And paññæ must be
well-balanced with it.
The next two faculties of viriya and samædhi must also be

well-balanced. Viriya is effort and samædhi is
concentration. An excess of either of these two faculties is
not advantageous for meditation. That’s why in our
programme we usually give the guidance to meditators to
practise equal sessions of walking and sitting meditation.
This is because sitting meditation is conducive to
developing concentration, whereas standing and walking
meditation is conducive to generating energy.
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Series 2
To balance these two faculties, one has to do two equal

sessions of sitting and walking as well as standing. Here
many people are fond of sitting. When they talk about
meditation, they only talk about sitting: “I can sit for two
hours, three hours.” You may be able to sit for 12 hours
but if you fail to scrutinise or examine your object, it is not
meditation.
So please do not forget: concentration and viriya need to

be balanced. If viriya is in excess, one tends to be restless.
If concentration is in excess, one can go into sloth and
torpor. Mind becomes indolent and cannot examine any
object to gain any wisdom. That too, is detrimental to
progress. So these two, viriya and samædhi must be well
balanced, whereas the middle one, Sati or mindfulness is
never in excess. The more mindful you are, the more it is
to your advantage.
That is why we always emphasise that not much

concentration is needed but you must establish
mindfulness first. If you can establish mindfulness,
concentration follows. So this is the only faculty that need
not be balanced as it is always needed. That is why
throughout his life, the Buddha said: appamædena
bhikkhave sampædetha, “sons and daughters, do not be
heedless, be mindful”.
Mindfulness is the main emphasis in Vipassanæ Bhævanæ.

So once again, saddhæ (faith) and paññæ (wisdom) as well
as samædhi (concentration) and viriya (effort) must be
balanced. Then you can achieve progress in Vipassanæ
meditation easily.
70
Can a person practising Samatha change to Vipassanæ later?
71
In the Bamboo Grove (Ve¹uvana) at Ræjagaha, the Buddha giving a sermon to his disciples.
Series 2
Can a person practising Samatha

change to Vipassanæ later?
Answer:
The answer is yes. There are three ways to attain
enlightenment. The first way, samatha Yænika is as the
questioner proposed.
If one aspires for the realisation of Nibbæna, one must

practise Vipassanæ or Insight Meditation. The reason is
that Vipassanæ meditation or the practice of the Four
Foundations of Mindfulness is the only way to realise
Nibbæna. As the Buddha has said in the Mahæ-satipa¥¥hæna
Sutta,
‘Ekæyano aya, bhikkhave, maggo sattæna visuddhiyæ.’
‘Monks, this is the only way for the purification of beings.’
The three ways to attain enlightenment are:-

1. Samatha Yænika
First, you establish concentration with Samatha Bhævanæ
or tranquility meditation. When your mind has reached
access concentration, you have to change to practise
Vipassanæ. This is because Vipassanæ meditation is the
only way to realise Nibbæna. This method is using
Samatha as the prerequisite practice to gain Nibbæna.
2. Vipassanæ Yænika
The second type of meditation to gain Nibbæna is
Vipassanæ Yænika. We do not need to practise Samatha
meditation or tranquility meditation as the prerequisite. We
directly practise Vipassanæ meditation. The Yogis here are
practising this method.
72
3. Yuganaddha (twin meditation)

The third method to gain Nibbæna is by practising both
Samatha and Vipassanæ together at the same time. In Pæ¹i
it is called Yuganaddha or Yuganandha or twin-
meditation. Yuga means twin or couple, or yoke together
like a wooden pole hooked to two bullock-carts. When you
practise Insight Meditation, you see phenomena arise and
pass away all the time. The mind becomes monotonous
and tired. At that time, you can practise Samatha to gain
some jhænic factors which will stimulate or refresh one’s
mind. Some people practise this way at times.
Let me explain details about Samatha meditation. It is also

called tranquility or serenity or calm meditation. Its main
emphasis is to develop concentration. However, the main
emphasis of Vipassanæ meditation is to develop wisdom.
What is this wisdom? This wisdom is the realisation of the
Four Noble Truths. Without having any personal intuitive
knowledge of the Four Noble Truths, one cannot realise
Nibbæna. So the purpose of practising Vipassanæ is not just
to enjoy the calmness or serenity.
To develop Samatha meditation one has to practise to

achieve the five jhænic factors which are initial application
(vitakka), sustained application (vicæra), joy/rapture(pīti),
happiness (sukha) and one-pointedness of the mind or
concentration (ekaggatæ).
If one aspires for the realisation of Nibbæna through the

practice of Vipassanæ, one has to achieve the Seven
Factors of Enlightenment. They are:
1. Sati (mindfulness)
2. Dhamma-vicaya (investigation of Dhamma)
3. Viriya (effort)
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Series 2
4. Pøti (joy)
5. Passaddhi (tranquility)
6. Samædhi (concentration)
7. Upekkhæ (equanimity)
It does not mean that concentration is not needed in

Vipassanæ or that mindfulness is not needed in Samatha. In
fact every meditator has to develop the balance of the five
faculties which are saddhæ (the confidence in the practice
and teacher), viriya (effort), Sati (mindfulness), samædhi
(concentration) and paññæ (wisdom).
In any type of meditation, one has to depend on the

strength or maturity of these five faculties. These faculties
are necessary for proper progress. This is why I use the
word ‘main emphasis’ to elaborate that the main emphasis
of Vipassanæ practice is wisdom whereas Samatha is
concentration.
We also need to know the three levels of concentration.

The first one is upacæra samædhi or access concentration. It
means neighbouring to the appanæ samædhi (absorption
concentration). This appanæ samædhi is the second level of
concentration in Samatha practice.
When you practise Samatha Bhævanæ as the prerequisite,

you have to go through these two levels of concentration.
First you have to go to the access concentration or
neighbourhood concentration before you can enter into
appanæ samædhi.
We have to develop the five jhænic factors to gain upacæra

samædhi. When they become strong and forceful, one will
go into appanæ samædhi. So for Samatha Bhævanæ , we
74
need to develop these two namely upacæra samædhi and

appanæ samædhi.
Why do we have to develop these 2 levels of

concentration? The reason is upacæra samædhi or access
concentration has the power to suppress nøvara¼as. This
Pæ¹i word nøvara¼a means hindrance, obstruction or
impediment. The hindrances can obstruct one’s meditation
progress.
Why do we need to develop appanæ samædhi? You need to

develop appanæ samædhi or absorption concentration to
gain jhæna, to enjoy jhænic bliss or to gain psychic powers.
The Samatha concentration has 8 jhænas which are 4
rþpajhænas and 4 arþpajhænas. The 4 arþpajhænas can only
be achieved after gaining 4 rþpajhænas with appanæ
samædhi.
When one practises Samatha as the prerequisite and one

aspires to realise Nibbæna, one need not go to appanæ
samædhi. Even if one enters into appanæ samædhi, one
must emerge from this concentration. The reason is that
appanæ samædhi is one-pointedness or fixedness of the
mind. Mind is fixed on the same object. At that time, you
cannot do Dhamma-vicaya or investigation of Dhamma, so
you cannot gain any Vipassanæ knowledge.
Some people don’t know whether they are practising

Samatha or Vipassanæ. They go into a state of mind that is
immovable, indolent. During interviews, when I asked
them about the state of their minds, they said that ‘the
mind knows nothing, just sitting there, mind in void.’
Actually, mindfulness means one must be fully aware and

understand the meditation object. I have explained to you
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Series 2
many times how to watch the object. When contemplating

the object, you have to realise næma-rþpa or
psychophysical phenomena, cause effect, Anicca, Dukkha
and Anatta. You have to clearly understand and
contemplate on your meditation object to gain Vipassanæ
Ñæ¼a (insight knowledge). Just fixing the mind on a single
object will not let you have Vipassanæ Ñæ¼a.
It is specifically mentioned in the text that even if you

manage to enter into appanæ samædhi, you have to emerge
from it or dissolve that concentration. Then you go back to
upacæra samædhi or access concentration to change to
practise Vipassanæ.
Just fixing the mind on a single object will not let you
realise Nibbæna. That’s why according to our Mahæs ī
tradition, we don’t prescribe Samatha as a prerequisite. We
can do Yuganaddha or twin meditation.
If you start with Samatha as a prerequisite, you need

skilful guidance to understand upacæra samædhi and
appanæ samædhi. You also need skilful guidance by
experienced teachers on how to go in and come out of
appanæ samædhi. That is why our tradition does not
recommend Samatha. If possible please directly practise
Vipassanæ.
What is the type of concentration we use inVipassanæ

Bhævanæ? The commentary called it kha¼ika samædhi or
momentary concentration. Momentary concentration
means moment to moment concentration. For example, in
sitting meditation you are noting ‘abdomen rising, falling’
and ‘sitting, touching’. ‘Rising’ + ‘noting mind’, ‘falling’
+ ‘noting mind’, ‘sitting’ + ‘noting mind’, ‘touching’ +
‘noting mind’. It means the noted object and noting mind
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arising concurrently or in a pair. This kha¼ika samædhi is

the same as access concentration as both have the power to
suppress nøvara¼a or hindrances.
However, some people insist that appanæ samædhi is

necessary for the realisation of Nibbæna. Actually the
reason why we develop concentration is to suppress
nøva¼aras or hindrances. In Vipassanæ we have momentary
concentration or kha¼ika samædhi. Concentration means
your mind is not distracted by the five hindrances.
Summary
In summary, a meditator can practise the three types of
meditation to realise Nibbæna. The first one is Samatha
Yænika method where one first establishes concentration
by practising Samatha or tranquility meditation.
However if one’s final destination is Nibbæna, you don’t

have to go to appanæ samædhi. After gaining upacæra
samædhi or access concentration and the hindrances are
suppressed, one can change directly to Vipassanæ. There is
no need to waste time to go into appanæ samædhi.
Even if you enter into appanæ samædhi, you must emerge

from this jhænic concentration to practise Vipassanæ. If
your wish to gain appanæ samædhi, to delight in Jhanic
bliss and psychic power, then you have to continue to
practise to gain appanæ samædhi. You also need to be
skilful in going and coming out of jhæna and know how to
practise from rþpajhæna to arþpajhæna.
Those who practise Vipassanæ Yænika do not need to

enter into appanæ samædhi. We use kha¼ika samædhi or
momentary concentration to suppress the nøvara¼as or
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hindrances. Our mind must actively investigate or apply

Dhamma-vicaya on what is cause effect and Anicca,
Dukkha, Anatta (impermanence, unsatisfactoriness, non-
self)
Unless you can master that, you cannot gain any

enlightenment. We don’t need appanæ samædhi (absorption
concentration) but kha¼ika samædhi (momentary
concentration) in Vipassanæ meditation.
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Applied theory in practical meditation
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The Buddha expounding the Dhamma to his disciples

Series 2

meditation
Question: How to apply theory in practical meditation?
Answer:
If you have noticed, in our talks, we always emphasise on
how to experience or how to apply your theoretical
knowledge and your experience of meditation, and the
importance of this so-called being to be fully understood
as næma-rþpa, or as five aggregates in the spiritual strive
for deliverance.
From the interviews, I realise that many meditators are

confused about how to observe the objects during
meditation and also about the two types of meditation.
Now I would like to solve the confusion between these two
types of meditation, that is Vipassanæ Bhævanæ (Insight
Meditation) and Samatha Bhævanæ (tranquility
meditation).
In Vipassanæ or Insight Meditation, we emphasise the

development of wisdom. In Samatha or tranquility
meditation the main emphasis is to develop concentration.
This must be clearly understood from the very beginning.
It is not that we do not need concentration. We need

concentration but we do not need that concentration which
is strong enough to put the mind into one-pointedness or
appanæ samædhi or jhæna. Appanæ samædhi is translated as
one-pointedness. The mind becomes one-pointed. Another
meaning of the word “concentration” is immersion – if
fluid is concentrated, it gradually becomes thicker and
thicker. So also the mind becomes concentrated and it
cannot move.
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In Vipassanæ, our emphasis is to develop wisdom. For that

we need Sati. Sati is translated as mindfulness.
Mindfulness means that the mind is fully aware of its
object. Fully aware means to understand all the things that
should be understood in your object. That is the most
important thing. Many people are just sitting and when you
ask them “what was happening at that time?”, they did not
know, they said the mind was void. Void means they do
not know anything, they are just sitting like a statue. That
is either sloth and torpor or one-pointed concentration but
it is not gaining any wisdom.
In the Pæ¹ø word Vipassanæ, “passanæ” means watching,

contemplating, pondering, observing, being aware, or
knowing the object. The direct translation of ‘Vi’ is in
many ways, or special ways, or strange ways. It means
having full understanding. The Buddha sometimes
described it as sampajañña. Sampajañña means clear
comprehension of the object and to gain all possible
knowledge or insight while observing the object.
Three types of knowledge (Ñæ¼a)

Here worthy of notice is the Pæ¹i word ñæ¼a– wisdom or
knowledge. There are three types of knowledge in the
world. The first one is suta maya ñæ¼a. Suta means hearing
because in the old days, printing technology had been not
developed yet. All knowledge was learned by hearing, or
listening to the talks and committing it to memory. So suta
maya ñæ¼a actually means general knowledge. Today the
knowledge is gained by reading, listening to talks in
person, tapes, CDs, MP3s etc. That is second-hand
knowledge you are gaining or learning from other people.
Like the knowledge you gain now from listening to my
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Dhamma talk is suta maya ñæ¼a. That is the first type of

knowledge.
The second type of knowledge is in Pæ¹i words cintæ maya

ñæ¼a, knowledge gained by thinking. The philosophers can
gain knowledge by thinking and expounding theories. Like
the scientist Newton who was sitting near an apple tree and
saw an apple fall down from the tree towards the earth.
And he started thinking: “This apple when it was attached
to the stalk of the tree, did not fall. When it was loosened
from the stalk, why did it fall towards the earth? There
must be some pulling force.” Then he expounded the
gravitational theory. That type of knowledge is called cintæ
maya ñæ¼a. Gaining knowledge by thinking is the second
type of knowledge.
The third type of knowledge is bhævanæ maya ñæ¼a and

this is the most important. Bhævanæ here means Vipassanæ
Bhævanæ. By your own intuitive personal knowledge or by
developing and practising Insight Meditation, you gain this
type of knowledge or the true insight. Never forget that
when you meditate, you must develop this bhævanæ maya
ñæ¼a.
What you experience or realise by yourself must be

verified by the theoretical knowledge that you have gained
by listening to Dhamma talks or in your meditational
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experience. That would be bhævanæ maya ñæ¼a. That is

what Vipassanæ means: Insight Meditation is to
experience, to realise the experiential knowledge and that
knowledge is called bhævanæ maya ñæ¼a.
That is why we constantly tell you how to watch. If this

realisation does not come by itself, you must purposely
apply your theoretical knowledge and observe it in your
meditation. For example the so-called person or a being is
just a concept. In spiritual practice, you must see the
ultimate reality of næma and rþpa or mind and matter that
make up the so-called being.
So in your meditation, you must be able to identify or

verify your theoretical knowledge of mind and matter,
næma and rþpa. The so-called being is just a psycho-
physical complex. The physical complex is called rþpa and
the psychic part is næma. In simple words, just mind and
matter.
In Abhidhamma, the Buddha has elaborated this matter or

rþpa into 28 types of matter. But never mind, all we need
to know about matter or rþpa in our meditation practice is
to see the characteristics of the four great elements that
constitute the physical body or rþpa .
Rþpa (Four Gross Elements)

What are these four gross elements? The first one is
pathavø dhætu (earth element). The characteristic of earth
element is solidity. Because of solidity, you can see our
bodies and we can occupy space. How does it manifest? If
you feel or experience hardness, softness, smoothness and
roughness, you can understand it as pathavø dhætu (earth
element).
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The second element is æpo dhætu (water element). Tears,

saliva, sweat, and urine are water elements. The
characteristics of water element are trickling and cohesion.
By these, we can experience the water element.
The third element is tejo dhætu (fire element). We can

experience in ourselves hotness, warmth or coldness.
These three are the three stages of the same phenomenon.
The fourth element is væyo dhætu (wind element). When

you are noting the abdomen rising and falling, the rising
and falling means the movement of the abdomen. In
walking, when you are noting and taking steps as ‘left,
right’ or ‘lifting, putting down’ or ‘lifting, pushing, putting
down’, these are elements of motion. The element of
motion is the characteristic of wind element.
You must be able to identity the four elements so that you

can discard the erroneous view of sakkæya-di¥¥hi
(personality belief). It is given as ‘life and death
emergency’ that we must be able to discard this sakkæya-
di¥¥hi. The Buddha has given the example of a person who
is pierced with a spear at the heart or whose head-hair is on
fire. It is a critical condition of life and death. Therefore
the first thing we should eliminate through Vipassanæ
meditation is this sakkæya-di¥¥hi, by analysing ourselves
into the four elements.
The Butcher and cow simile
For a clear understanding of these

four gross elements, the Buddha has
given a simile. Supposing a butcher
is pulling a cow to the
slaughterhouse. Half way on the
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road, someone asks him, “Hey, what are you pulling?” He

will answer, “I am pulling a cow.”
After reaching the slaughter house, he

kills the cow and dissects it into
various bundles of meat, bones and
other internal organs. He makes them
into packages and comes back to the
bazaar, puts his goods on the table and
starts selling.
If at that time, someone comes over and asks, “Hey, what

are you selling?” He won’t say that he is selling a cow. He
will say, “I am selling meat, bones or internal organs” as
he has lost the concept of the cow. Now, he no longer has
the cow. Only when he is pulling the cow and before he
slaughters and dissects the cow, he still has the concept of
the cow. That is why, if you ask him before he slaughters
the cow, “What are you pulling?” He will answer, “I am
pulling a cow.” However, after he has slaughtered and
dissected the cow, he will not say, “I am selling a cow.”
He will say “I am selling meat, I am selling bones.” as he
has lost the concept of the cow.
That is the benefit for the meditator who is able to analyse

or verify the four gross elements. As they are compounded
together, we take this body as some solid person, atta or
ego, and we become egoistic and selfish and that creates
problems in life.
So, the most important step in our meditation is to dispel

the sakkæya-di¥¥hi. You should be able to identify rþpa
(matter) by the four gross elements. You must not only
have theoretical knowledge but you must be able to
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Series 2
identify the four gross elements by your own experiential

meditation.
Mind (Næma)
æma)
The second part of the so-called being is mind (the psychic
part). Let us study about the mind now. Just as the body
can be identified by four gross elements, the Buddha has
divided the mind into four parts. In the Abhidhamma, the
Buddha has classified the mind into 89 or 121 types of
mind. The Buddha, because of his great wisdom, can
know these different classifications of the mind.
But, never mind all these classifications. For our

meditational purpose, we should identify the mind (næma)
and matter (rþpa ) components. In næma or mind, there is 1
citta (consciousness) and 3 cetasikas (mental
concommitants). All together there are four components of
the mind.
Mind (Næma)
1. Vedanæ (Feeling) Cetasika
2. Saññæ (Perception) (mental
3. Sa³khæra (Mental formation concommitant)
or volition)
4. Viññæ¼a (consciousness) Citta
(consciousness)
Vedanæ
1. Veda næ (Feeling)
The first mental concommitant is vedanæ (feeling or
sensation). In meditation, we experience different feelings.
For example, when sitting down, sometimes we experience
pain, aches, tingling, numbness etc. All these are
sensations or feelings. In Pæ¹i, it is called as vedanæ. The
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Buddha classifies vedanæ into many types but if we can

discern the three types of vedanæ, that is good enough for
the practice. Sometimes even these three types of vedanæ,
might not be easily discerned.
These three feelings are

1. Sukha vedanæ (pleasant or pleasurable sensation)
2. Dukkha vedanæ (unpleasant or unpleasurable
sensation)
3. Adukkhamasukha vedanæ (neither pleasant nor
unpleasant sensation).
This is sometimes translated as neutral or
equanimous feeling or indifferent feeling. These
are misleading terms. It is better to stick to the Pæ¹i
word as adukkhamasukha vedanæ, neither
pleasurable nor unpleasurable sensation.
What we can discern most easily in meditation is this

dukkha vedanæ or unpleasant sensation as it is very strong
and sometimes excruciating. It can easily attract the mind
towards the object. Otherwise our mind, just like the
Buddha has said, is like the monkey-mind. It is hopping
from object to object and easily runs away. But when we
feel this unpleasant sensation, the mind cannot run. So
dukkha vedanæ is the easiest to identify.
The other two vedanæs can be discerned by relativity to

dukkha vedanæ. When the dukkha vedanæ gradually abates
and fades away, either sukha vedanæ or adukkhamasukha
vedanæ will appear. If you can discern dukkha vedanæ, it is
good enough for the practice.
Saññææ (Perception)
2. Saññ
The second mental concommitant is saññæ, perception. As
we are conditioned, we see things in the conventional
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world in conventional terms. Like man, woman, cat, dog,

table, chair and whatever names we call objects. These are
saññæ. Saññæ is, as a modern example, the data you feed in
to the computer for future reference. Just like when we
first come into contact with the outside world, we try to
learn and collect as much data as possible.
A clear example is like when you first see me, whether you
know it or not, your mind starts to survey me. My
characteristics are already recorded. With that, the next
time you see me, you will automatically recognise that ‘he
is a monk’, ‘he is Dr. U. Sunanda’. This is the work of
saññæ.
The commentary also gives the following

example on saññæ. Those days in the past,
when carpenters made houses, they had to
make markings on the wood so that they
would know where to cut, to smoothen or to
straighten. So saññæ means we collect data
into our memory for future reference. That is the work of
saññæ.
3. Sa³khæra (Volition)
The third category is sa³khæra, volition or intentional
action. You are asked to be patient when making changes
of body postures, like when getting up from sitting to
standing position. First, you calmly watch the mind, the
desire or intention to get up will arise. Then you must
make a mental note of that intention. You are trying to
identify the sa³khæra.
The Buddha said, “Manopubba³gamæ dhammæ, mind

precedes every phenomenon.” The intention precedes the
action. The body will not get up or move by itself. Like
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this table, it doesn’t have the mind, it will not move unless
you pull or push it. Similarly, the body without the mind is
like a statue and lifeless. Because the mind wants to get
up, the body gets up. Because the mind wants to walk, the
body walks. Because the mind wants to go to the toilet, the
body goes to the toilet.
Thus if you can catch the intention or note it, you can
verify and experience the sa³khæra by yourself. Sa³khæra
is also another cetasika, a mental concommitant. These
cetasikas accompany any citta, that’s why they are called
universal. Without cetasika, the mind cannot arise.
According to the Abhidhamma teaching, there are 52
cetasikas.
The Buddha isolated these three cetasikas (vedanæ, saññæ,

sa³khæra) that accompany the mind, for the meditator to
identify during meditation. These three cetasikas are very
obvious and very easy to identify if you are mindful of
your actions in the practice.
Viññæ¼a
4. Viñ ñæ¼a (Consciousness)
The fourth and last mental factor is viññæ¼a
(consciousness). It completes the whole process of næma
(mind). For easy understanding, let us take an example of
the cabinet in the government. The individual ministers
like health minister or education minister function in their
own ministries. They have to report to the Prime Minister
or President, who finalises the overall administration of the
country and thereby completing the work of the ministries.
Likewise the mental factors of vedanæ, saññæ and sa³khæra

function in their own capacities. Finally, their work is
completed by viññæ¼a (consciousness). That’s how the
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four mental components can be identified. Briefly, these

four together are called næma (mind).
Conclusion
The four gross elements constitute rþpa . Briefly speaking
a sentient being is just næma and rþpa. For scholars, they
might want to elaborate the næma (mind) into four
categories, that is 1 citta and 3 cetasikas. These are also
called
1. Rþpakkhandha (body or material)
2. Vedanækkhandha (feeling/sensation)
3. Saññakkhandha ( perception)
4. Sa³khærakkhandha (volition)
5. Viññæ¼akkhandha (consciousness)
These are known as the five aggregates. What exists in

reality and is the ultimate truth are the five aggregates,
pañcupædænakkhandhæ. These we grasp and cling to as ‘I’,
‘mine’. If someone asks, who are you, you point to the
body, and say “I am here”, as we grasp the body as ‘I’,
‘mine’. When you say “my memory is very good”, then
you are grasping to the perception as ‘I’, ‘mine’.
Actually what exists in ultimate reality are these five

aggregates, but we identify the five aggregates as someone
permanent, exists all the time, as ‘I’, ‘mine’. This inflates
our egos and creates problems in life.
Now let’s refer to the example of the butcher. After

butchering the cow, he lost the concept of the cow. So, we
must also be able to identify and verify these rþpa and
næma, or five aggregates, so that we can eradicate the
erroneous view of sakkæya-di¥¥hi (personality belief).
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How To apply Noble Eightfold Path in Vipassanæ practice?
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The Buddha preaching Dhamma to kings and common people

Series 2
How to apply Noble Eightfold Path in Vipassanæ

Practice?
Practice?
Question: How to apply Noble Eightfold Path in
Vipassanæ Bhævanæ or Insight meditation?
Answer:
The Noble Eightfold Path was mentioned by the
Buddha in the Dhammacakkappava¥¥hæna Sutta. It was the
first discourse he delivered after attaining enlightenment.
In this sutta he expounded the Four Noble Truths.
The Four Noble Truths are:

1. The Noble truth of suffering
2. The Noble truth of the cause of suffering
3. The Noble truth of the cessation of suffering
4. The Noble truth of the path that leads to the
cessation of suffering which is the Noble Eightfold
Path.
There are eight path factors in the Noble Eightfold Path.

They are:
1. Sammæ Di¥¥hi (right view)
2. Sammæ Sa³kappa
(right thought or right inclination)
3. Sammæ Sati (right mindfulnes
4. Sammæ Væcæ (right speech)
5. Sammæ Kammanta (right action)
6. Sammæ Æjøva (right livelihood)
7. Sammæ Væyæma (right effort)
8. Sammæ Samædhi (right concentration)
The above is the theoretical teaching of the Noble

Eightfold Path. For practical meditation purpose, these
eight path factors can be grouped into three trainings.
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A. Søla (morality group)

B. Samædhi (concentration group)
C. Paññæ (wisdom group)
A meditator needs to fulfill the above three trainings.
Magga³ga
A) Morality Group (Søla Magga³ga)
There are three factors in the morality group or Søla
Magga³ga. They are:
1. Sammæ Væcæ, right speech,
2. Sammæ Kammanta, right action
3. Sammæ Æjøva, right livelihood.
Before you start practising Insight Meditation or

Vipassanæ Bhævanæ you need to purify your moral
conduct. The Buddha said you must first practise this Søla
Magga³ga to purify your moral conduct. Without moral
purity, you cannot develop concentration. Without
concentration you cannot develop wisdom. As such, we
emphasise that the basic practice in any meditation is the
purification of your moral conduct.
That is why we take pains every morning to administer the

eight precepts to the meditators. In a meditation retreat the
meditators are observing eight precepts. In the worldly life,
if you can observe the 5 precepts, that will be good enough
for this purification of conduct or Søla Magga³ga .
1. Sammæ Væcæ (Right Speech)

The Søla or morality group has 3 factors. The first one is
Sammæ Væcæ or right speech. Right speech means you
must avoid 4 wrong speeches.
The four wrong speeches are headed by
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i. Musævædæ or false speech or telling lies

Besides telling lies, there are another 3 wrongful speeches.
ii. Pisu¼avæcæ is slandering or back biting. It is the speech
that can cause disharmony among associates, relatives or
friends.
iii. Pharusavæcæ is harsh or abusive speech or using
uncultured and filthy language.
iv. Samphappalæpavæcæ is frivolous talk
When you observe 5 precepts, one of them is ‘Musævædæ

verama¼i sikkhæpadaµ samædiyæmi’. Musævædæ means all
kinds of wrong speech. A person who wants to have
spiritual development must observe this precept of
Musævædæ strictly so that his speech becomes Sammæ
Væcæ or right speech. So any speech that avoids wrong
speech is regarded as Sammæ Væcæ or right speech.
2. Sammæ Kammanta (Right Action)

The second factor in the Søla group is Sammæ Kammanta
or right action. What is right action? You must avoid the
wrong actions as prescribed in the 5 precepts. The first
wrongful action is the first precept of Pænætipætæ verama¼i,
killing or harming of living beings. The second wrongful
action is Adinnædænæ verama¼i meaning procuring other
people’s property unethically or illegally, or stealing or
robbing and so on.
The third precept is Kæmesu micchæcæræ verama¼i. It

usually translated as sexual misconduct because out of the
five senses, sexual passion is the strongest one. Actually,
Kæma means sense perversion and sense pleasure. So the
correct translation should be sensual misconduct.
The acts of killing, stealing and sensual misconduct are

micchæ-kammanta or wrong practices or wrong actions.
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By observing the five precepts, you have already purified

your morality. If you avoid these 3 wrong actions or evil
actions then your actions become right action or Sammæ
Kammanta.
3. Sammæ Æjøva (Right Livelihood)

The third factor in the Søla group is Sammæ Æjøva. The Pæ¹i
word Sammæ Æjøva means right livelihood. We need to
sustain our life by earning a living. However our
livelihood must be right and proper. If you can avoid the 4
wrong speeches and 3 wrong actions, then your livelihood
can be considered as Sammæ Æjøva or right livelihood.
All Buddhists should avoid the five wrong livelihoods.

They are:
1. Trading in human beings
2. Trading in flesh or breeding animals for slaughter
3. Trading in arms, ammunition or destructive
weapons
4. Trading in poisons
5. Trading in intoxicants like stimulating drug,
narcotic drug or anything that can confuse the
mind.
Ordinary worldly beings who have not developed mental

culture or mental practice have minds which are already
deluded. If they use alcohol, intoxicants or drug, then their
minds will be more confused and they may go astray and
do evil actions.
The above five trades are regarded as micchæ-æjøva. Those

who want to develop the pristine purity of conduct should
avoid these wrong livelihoods.
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So they should purify their moral conduct by observing the

5 precepts or 8 precepts. As for the sama¼eras or bhikkhus
they have their corresponding disciplinary rules.
B) Concentration group (Samædhi Magga³ga)

After purifying one’s moral conduct or Søla, one has to
develop concentration (Samædhi). To develop
concentration there are three factors.
1. Sammæ Væyæma (right effort)
2. Sammæ Sati (right mindfulness)
3. Sammæ Samædhi (right concentration)
1. Sammæ Væyæma (Right Effort)

The first factor is Sammæ Væyæma or right effort. Why
must you make the right effort? You need to make the
right effort to be mindful or to have Sammæ Sati, right
mindfulness. With the right effort to practise right
mindfulness, right concentration or Sammæ Samædhi will
follow. These 3 factors in this Noble Eightfold Path
constitute Samædhi Magga³ga.
How to develop these three factors of Samædhi? The first

one is Sammæ Væyæma, right effort. What is right effort?
Right effort means you must make right effort in 4 ways.
There are two efforts regarding wholesome states.

i) You must make effort to arouse the wholesome mental
state that has not arisen yet
ii) You must preserve and increase the wholesome mental
state that has already arisen
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The next two efforts are regarding unwholesome mental

states.
iii) You must make effort to abandon or suppress the
unwholesome mental state that has arisen.
iv) You must make effort to prevent the unwholesome
mental state that has not arisen yet.
These four efforts are called Sammappadhæna

Bodhipakkhiya. It is also one of the enlightenment factors.
One needs to know what mental states are wholesome or

unwholesome. In practical meditation, the unwholesome
mental states mean five nøvara¼as. The Pæ¹i word nøvara¼a
means hindrance, obstruction or impediment. They can
obstruct the progress of meditation. They are five in
number:
thoughts
hatred or anger
3. Thøna-middha nøvara¼a – Thøna-middha means
sloth and torpor
remorse
These hindrances are five unwholesome thoughts. If they
have not arisen, one must make effort to prevent them
from arising. If they have already arisen, a meditator must
make effort to eliminate or abandon them. Hence these
efforts are Sammappadhæna or Sammæ Væyæma.
What are the wholesome states that a meditator must make

effort to develop or grow? In practical meditation, the
wholesome mental states mean realisation of the insight
knowledge or Vipassanæ Ñæ¼a. A meditator should use
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Dhamma-vicaya or investigation of the law to realise the

insight knowledge of:
i. Næmarþpa pariccheda ñæ¼a or the distinguishing
knowledge between mind and body.
ii. Paccaya pariggaha ñæ¼a or the knowledge between
cause and effect.
You are all asked to note intention before action. Like

before getting up from your sitting, you have to note the
intention to stand up and then you get up. You are aware
that the intention to get up is the cause and the body
getting up is the result. This is the cause and effect
knowledge.
So also, before walking, please do not walk immediately.

You must patiently watch your mind. The intention or
desire to walk will arise before the stepping of the foot.
The intention to walk is the cause. The movement of the
foot or body is the result. So you can clearly see the cause
and effect relationship. This is paccaya pariggaha ñæ¼a or
the distinguishing knowledge between cause and effect.
The Vipassanæ knowledges are all wholesome states. They

are wholesome because they can lead you to
supramundane attainment and realisation of Nibbæna. You
must develop these if they have not yet been developed in
you. Even if you have developed them, you must maintain,
preserve and make them grow. These are the two Sammæ
Væyæma or two noble efforts a meditator has to make.
So there are two efforts to suppress and abandon the

unwholesome states and two efforts to develop and
maintain the wholesome states. These are the four efforts
that one has to make and fulfill. They are considered as
Sammæ Væyæma in the Noble Eightfold Path.
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So, the first two knowledge that meditators must develop

in them are næmarþpa pariccheda ñæ¼a and paccaya
pariggaha ñæ¼a.
The next knowledge is sammasana ñæ¼a or knowledge of

comprehension. There are three phases in any
phenomenon. For example when you note the rising of the
abdomen, there is a beginning to rise, actual rising and
stopping. Beginning to rise is uppæda, actual movement is
¥hiti and stopping is bha³ga. The rising of abdomen cannot
continue forever. The stopping means dissolution. Hence,
the three phases of any phenomenon is uppæda, ¥hiti,
bha³ga or beginning, middle, dissolution.
So also when you are noting the falling of the abdomen,

the beginning to fall is uppæda, the actual falling is ¥hiti
and actual dissolution is bha³ga. Realising the 3 phases of
any phenomenon is sammasana ñæ¼a or realisation of trio
of moment. This realisation is a wholesome state.
If not yet developed in one’s meditation, one must put

effort to develop it. If you have developed it, you must
maintain it, preserve it and make it grow. That is the
meaning of Sammæ Væyæma in this Noble Eightfold Path.
These four efforts are also called Sammappadhæna in the
Bodhipakkhiya-dhamma or the Requisites of
Enlightenment.
2.Sammæ Sati (Right Mindfulness)

The second factor in the Concentration or Samædhi group
is Sammæ Sati or right mindfulness. The meditators are
practising Vipassanæ or Mindfulness Meditation here. The
Buddha has elaborated on the Mindfulness Meditation into
Four Foundations of Mindfulness.
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Series 2
The first one is Kæyænupassanæ Satipa¥¥hæna,

contemplation on body phenomena, like in sitting
meditation noting the abdomen ‘rising, falling’ or ‘sitting,
touching’ or in walking meditation watching on the foot
steps. All these are Kæyænupassanæ Satipa¥¥hæna.
The second foundation is Vedanænupassanæ Satipa¥¥hæna.

The Pæ¹i word vedanæ means sensation or feeling like
ache, pain, tingling, numbness, itchiness etc. When noting
these sensations, one is practising Vedanænupassanæ
Satipa¥¥hæna.
The third is Cittænupassanæ Satipa¥¥hæna. Citta means

mind, wondering thought, stray thought, remembering
about the past, planning about the future etc. Noting the
mind and mental factors is Cittænupassanæ Satipa¥¥hæna.
The fourth is Dhammænupassanæ Satipa¥¥hæna or

contemplation of the Dhamma. This word Dhamma has a
very wide implication. In actual practice,
Dhammænupassanæ is achieved when one can make a
mental note of all the objects that arise through the 6 sense
doors.
For example, with the eyes see sight, with the ears hear
sound and so on. You should note ‘seeing seeing, hearing,
smelling, tasting, touching, thinking’. This contemplation
of six sense phenomena is Dhammænupassanæ
Satipa¥¥hæna.
So when you are contemplating on the Four Foundations

of Mindfulness, you have achieved this Sammæ Sati.
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3. Sammæ Samædhi (Right Concentration)

The third factor of the Samædhi group is Sammæ Samædhi
or right concentration. Right concentration means you
keep incessant mindfulness. The noting mind and the
object noted are concurrent. Concurrent means coming
together. Like actual rising of the abdomen and noting
mind, actual falling of the abdomen and noting mind,
stepping (of the foot) and noting mind. When noting mind
and the noted object are concurrent from moment to
moment, this is kha¼ika samædhi or momentary
concentration of Vipassanæ Bhævanæ‘. If you can establish
momentary concentration you have achieved Sammæ
Samædhi.
So these 3 factors of right effort, right mindfulness and

right concentration are recognised as Samædhi Magga³ga.
C) Wisdom Group (Paññæ Magga³ga)

1) Sammæ Di¥¥hi (Right View)
The remaining two factors of the Noble EightFold Path are
Sammæ Di¥¥hi and Sammæ Sa³kappa or right thinking. If
you add up the 2 groups of Søla (with 3 factors) and
Samædhi (with 3 factors), then the 6 factors are well
established. As a result this Sammæ Di¥¥hi is achieved.
Sammæ Di¥¥hi means right view or right understanding.
We are conditioned from time immemorial to live in a

conventional world. We instinctly or habitually identify or
verify everything that comes into contact with our senses
in the conventional sense. By developing Søla Magga³ga
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and Samædhi Magga³ga or morality and concentration,

you can change your view or understanding to Paramattha
or ultimate reality. For example in conventional terms we
use ‘man’ and ‘woman’ etc. If you can identify them as
næma-rþpa or mind and matter, five aggregates and
knowing how they are arising and passing away, you will
have Sammæ Di¥¥hi or the right view.
The right view means seeing in ultimate truth not in

conventional way. The conventional way is called
Paññatti. It is just a name, not ultimate reality and it is not
true. It is perversion or in Pæ¹i word vipallæsa. What is
impermanent we take it as permanent. What is pain we
take it as pleasure. What is ugly we take it as beautiful. If
you can see these mind and matter phenomena as they
really are, you will have Sammæ Di¥¥hi or right view or
right understanding.
2.Sammæ Sa³kappa (Right Thought)

The last one is Sammæ Sa³kappa or right thought. For
example, our noble meditators here have the right thought
to come to this retreat. You are on leave but instead of
going out to enjoy sense pleasures, you have come to
practise meditation and to learn the Dhamma. That is a
very noble thought or noble inclination of the mind. For
this Sammæ Sa³kappa, the Buddha has recommended three
thoughts.
i) Nekkhamma Sa³kappa (thought free from sensual

pleasure)
Nekkhamma Sa³kappa means renunciation or letting go.
You are letting go of all sense pleasures by coming to the
retreat to observe søla or morality. You have to let go of
one meal in the evening and not adorning yourself with
cosmetic, listening to music or entertainment show. You
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are letting go of all these sensual pleasures. This is the

practice of Nekkhamma or renunciation. The thought of
renouncing this sense pleasure is Sammæ Sa³kappa or
right thought.
ii) Abyæpæda Sa³kappa (thought free from ill-will)

Abyæpæda Sa³kappa means to suppress or abandon ill-will
or anger or to developing mettæ or loving kindness in your
heart.
iii) Avihisa Sa³kappa (thought free from cruelty)

Avihisa means no violence or no cruelty. This thought
means developing karu¼a or compassion in your heart.
Thus complete the Noble Eightfold Path or the three

trainings of morality, concentration and wisdom that our
meditators need to develop to gain spiritual achievement.
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Series 2
104
Contemplation of all phenomena
from the six sense bases
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Sigala worshipping at the six directions: East, West, South, North, above and below.
The Buddha telling him about the duties of parents, children, husband, wife, friends etc.
Series 2
Contemplation of all phenomena from the six

sense bases
The Buddha has given us instructions on how to

contemplate on the six sense processes. He said,
Di¥¥he di¥¥hamatta bhavissati (in seeing, just be seeing)
Sute sutamatta bhavissati (in hearing just be hearing)
Mute mutamatta bhavissati (in contact, just be contact)
Viññate viññatamatta bhavissati (in knowing, just be
knowing)
When we see a sight, we should note as ‘seeing, seeing’ so

that the object will stay merely as a visual object. When
we hear a sound, we must note as ‘hearing, hearing’ so that
the object stays just as a sound. There is only passive
awareness of the object, no reflection or reaction to the
object.
The Buddha has collectively put the three processes of

smelling, tasting and touching into the third instruction as
‘Mute mutamatta bhavissati, in contact, just be contact’.
This means that the object that comes into direct contact
with the sense base just stays as contact only. There is
only passive awareness of the object, no reflection or
reaction to the object.
When we are thinking or knowing, we must note as

‘thinking’ or ‘knowing’ so that there is only passive
awareness of the mental state.
It is interesting to note that the Buddha has put seeing as

the first instruction and hearing as the second instruction.
However He has grouped the smelling, tasting and
touching processes as the third instruction.
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The world
The Pæ¹i word loka means the world and æyatana is the six
external bases and the six internal bases. What is this
world? It means our six sense bases and their
corresponding objects. The internal bases are our six sense
organs namely the eye, ear, nose, tongue, body and mind.
The external bases or outside world are the sense objects
of sight, sound, smell, taste, tactile sensation and mental
objects.
In reality, we communicate with the outside world through

our six sense organs. With the eye we see sight, with the
ear we hear sound, with the nose we smell some scent,
with the tongue or mouth we get the taste, with the body
we get some tactile sensation and with our mind we know
the mental objects.
Conditions for six sense consciousness to arise

There are four conditions for seeing consciousness to arise.
1. Eye sensitivity (Cakkhupasæda).
The retina at the back of the eye-ball is eye
sensitivity
2. Sight as visible object (Rþpæramma¼a)
3. Light (Æloka)
4. Focus attention (Manasikæra)
Four conditions are needed for seeing consciousness to
arise or for the process of seeing to happen.
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Series 2
You must have a good eye or eye sensitivity to see. If your

eye is good but there is no light, no seeing process will
take place. You must focus attention as well. For example
if someone sits in front of you and there is light but your
mind is somewhere else, then you cannot see that person.
In fact, it is the mind that sees, not the eye. The eye is just
an instrument for the seeing process to take place.
When you hear some sound, you should note ‘hearing,

hearing’. For the hearing to happen, there must be four
conditions.
1. Ear sensitivity (Sotapasæda)
It is the sensitive part in the inner ear that receives
sound waves.
2. Sound (Saddæramma¼a)
3. Space (Ækæsa).
There should be no barrier between sound and ear
When there are these four conditions, hearing
consciousness will arise.
For smelling process to take place, we need four

conditions.
1. Nose sensitivity (Ghænapasæda)
2. Scent (Gandhæramma¼a) like flower scent, food
smell
3. Wind carrying the scent
When there are these four conditions, smelling
consciousness takes place.
For tasting process to happen, there must be four

conditions.
1. Good tongue sensitivity or taste bud (Jivhæpasæda)
2. Taste (Rasæramma¼a)
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3. Water (Æpo) or saliva to dissolve the essence of taste so

that it can come into contact with taste bud
When there are these four conditions, tasting
consciousness will arise.
That is why our tongue is always wet. When a person is

sick or has a high fever, there is no water to dissolve the
food. So he cannot experience any taste.
For touching process to happen, we need four conditions

1. Body sensitivity (Kæyapasæda)
2. tactile object (Pho¥¥habbæramma¼a)
3. direct contact
4. focusing attention (Manasikæra)
When these four conditions exist, touching consciousness
will arise or touching process will take place.
For knowing process to happen, we need these conditions.

1. Bhava³ga citta as mind-base
2. Mental object (Dhamma-ramma¼a)
3. focusing attention (Manasikæra)
When these conditions exist, the knowing consciousness
will arise.
As such, when the internal six sense bases e.g. eye, ear,
nose etc. and the external objects come into contact, the
corresponding consciousness like seeing consciousness,
hearing consciousness, smelling consciousness and so on
will arise.
Direct contact and no direct contact

The Buddha grouped the three processes of smelling,
tasting and touching under one instruction, ‘Mute
mutamatta bhavissati’. For these three processes, there is
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Series 2
direct contact between the sense organ or sense base with

the object. That is why we say that the Buddha’s
omniscience or wisdom is amazing.
In the seeing process, the form and colour of the object is

reflected in the eye. There is no direct contact at all. Same
with the hearing process. There is no direct contact at all
between the ear and sound. Only the vibration of sound
wave from the source comes in to contact with the ear.
However for the smelling, tasting and touching processes,

there must be direct contact between the sense organs and
their objects. For smelling to happen, the scent must come
into direct contact with the nose sensitivity. We cannot
know the taste if the food or taste is far away from us.
There must be direct contact between the taste and our
tongue sensitivity or taste bud.
There must also be direct contact of tactile objects with our

body sensitivity. Then we can feel body sensation or
touching consciousness can arise. For example, we can
feel whether the clothes that we are wearing is soft or
rough.
Contemplation on phenomena from six sense bases

How to practise ‘in seeing just be seeing, in hearing just be
hearing’?
From beginingless time, we are conditioned or habitually

identity any object that comes into contact with our sense
bases with conventional concepts and idea. In the
beginning of our meditation practice, we cannot
completely ignore the conventional concept. For example,
when we note seeing, we instinctly or habitually identify
the sight as a human being or animal. However those
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meditators who are striving for spiritual progress should

try to view things as Paramattha or ultimate truth.
For example, when we see a visible object, we should try

to understand that the eye and the visible object are rþpa
or matter and the seeing consciousness is næma or mind.
This is the distinguishing knowledge of mind-matter or
næma-rþpa. We should also understand that the eye and
visible object are the cause and the seeing consciousness is
the effect. This is the knowledge of cause and effect. Then
seeing consciousness, one after another, will arise and pass
away. However, this arising and passing away is more
evident in the hearing process.
When hearing some sound, a meditator should be aware

that the ear and sound are rþpa or matter, and the hearing
consciousness is næma. The sound and ear are the cause
and hearing consciousness is the result; this is cause and
effect relationship. Then one sound after another will pass
away.
For example, when you hear the clock chiming, you are
aware of one ‘ting..’ arising and then passing away. This
sound will only stay for a very brief moment. Then another
‘ting..’ will arise and pass away immediately. That is why
it is easier to see arising and passing away when you are
noting the sound.
So the Buddha admonished us, ‘in seeing just be seeing, in

hearing just be hearing’. What is meant here is that we
should try to be aware of Paramattha or ultimate truth of
all objects and not identify them in the worldly or
conventional sense.
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Series 2
If you cannot keep the Paramattha knowledge, defilements

will arise. When we hear something, we will identify as
‘the clock is chiming’ or we will think ‘what is the time
now?’ In worldly life, you may have an appointment with
somebody. So when you hear the clock chiming, your
mind starts wandering. If the sound is unpleasant, aversion
or anger will arise. If the sound is pleasant, greed and
craving will arise. These will defile our minds.
As such, a meditator should note all phenomena from the

six sense doors to understand as næma-rþpa or mind and
matter, cause and effect or arising and passing away, so
that mental defilements will not have any opportunity to
arise.
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Dealing with Five Hindrances;
Four characteristics of mind
113
Patacara was overwhelmed with grief over the deaths of all her loved ones. The Buddha preached the
Dhamma to her and she overcame her mental defilements, gained purification of mind and became Sotæpanna.
Series 2
Dealing with Five

Five Hindrances;
Four characteristics
characteristics of mind
Citta-visuddhi is the purification of the mind. How to
realise the purification of the mind? If the mind is free
from the five nøvara¼as or hindrances, then we have
achieved the purification of the mind or Citta-visuddhi.
The Pæ¹i word nøvara¼a means hindrance, obstruction or

impediment. These nøvara¼as impede or obstruct a
meditator’s progress in meditation. It is important to know
these hindrances as all meditators will certainly encounter
them especially when their practice is still not mature.
They are five in number:

thoughts. It is rooted in lobha or greed. For example
remembering the past or planning for the future sense
pleasures.
anger. It is rooted in dosa
3. Thøna middha nøvara¼a – Thønamiddha means sloth
and torpor
Sloth and torpor means the mind becomes indolent and
immovable. When noting the object, the mind is murky
and cannot discern the object clearly. It is like sleepiness.
remorse
These two hindrances are mentioned together as they are
rooted in the same base and have similar functions.
Actually restlessness of the mind is due to remorse, guilt
or worry. That is why they are put together as the fourth
hindrance.
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A meditator may have doubts on the Buddha, Dhamma

and Sa³gha, on the practice and himself.
These five nøvara¼as or hindrances can impede and

obstruct the progress of meditation. All meditators
encounter these hindrances frequently during their practice.
How to combat these hindrances?
The meditator who practises Samatha Yænika method must

make effort to gain upacæra samædhi or neighbourhood
concentration. If possible, they can develop appanæ
samædhi or absorption concentration. Upacæra samædhi is
enough to suppress mental hindrances or nøvara¼as.
However, upacæra samædhi and appanæ samædhi cannot
totally eradicate nøvara¼as. They can only temporarily
suppress nøvara¼as.
Those who practise Vipassanæ Yænika, must try to

establish kha¼ika samædhi or momentary concentration.
Kha¼ika samædhi is the same as upacæra samædhi as it also
has the power to suppress the nøvara¼as. To differentiate
between these two, in Samatha, this concentration is called
neighbourhood concentration but in Vipassanæ it is called
momentary concentration.
Those who practise direct Vipassanæ method can take up

any object that arises and make a mental note. For example,
if passionate thought arises, please note as ‘passionate
thought, passionate thought’. If ill-will has arisen, you can
note as ‘anger, anger’ or ‘ill-will’. If your noting mind is
strong, the passionate thought or ill-will will stop. Please
go back to the main object.
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Series 2
Actually, you just take up the nøvara¼a as a meditation

object and note it. By doing the mental noting, the
appeared mental hindrance will stop and you will gain
Citta-visuddhi or purification of the mind.
At first, a meditator will find it difficult to note the

nøvara¼as or hindrances. In this case, he can choose to
practise supplementary measures.
1) For the first hindrance (sensuous passion), the antidote

is Asubhæ (loathsomeness of the body), Kæyagatasati
(contemplation of the 32 parts of the body) or
Mara¼ænussati (contemplation of death). Through these
practices, one can reduce attachment to one’s own body
and also other people’s body.
2) For the second hindrance of ill-will, he can practise

Mettæ Bhævanæ. The Buddha has said in the Anamatagga
Sutta (the beginingless time discourse) that we have
innumerable rebirths and in one of the rebirths, the one
having ill-will for the other person might be closely related.
They might be parents and children, brother and sisters,
uncle and nephew and so on. By reflecting this way, this
ill-will can be suppressed.
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3) The third hindrance is sloth and torpor. We can use the

Buddha’s admonishment to Ven Mogallæna. He was
tormented by sloth and torpor. He was nodding in his
sitting meditation.
There are few methods to deal with sloth and torpor. The
first is to take it up as a meditation object and note ‘sleepy,
sleepy’. If this method fails, the second method is to
change the primary object. For example, if you are noting
abdomen rising and falling, you can change to ‘sitting,
touching’.
If the second method fails, you can open your eyes to see
light. However before that, note the intention to open the
eyes. On opening the eyes, when you see light, please note
as ‘light, light’ or ‘bright, bright’. This method is Æloka-
sañña and it may relieve sloth and torpor.
If that method also fails, you can get up and do walking

meditation. Before standing up, please note the intention to
stand up.
I have also mentioned before that the imbalance of

faculties or due to inequality between sitting and walking
sections will cause sloth and torpor. The mind becomes
indolent and cannot do any Dhamma-vicaya or
investigation of the law.
Among the four bodily positions, walking and standing are

conducive to generating energy while sitting and lying for
developing concentration. If one is always tormented by
sloth and torpor, then it is a sign of over-sitting. In this
case, one should do more walking and less sitting.
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Series 2
4) The fourth hindrance of restlessness and worry can be

countered by Ænæpænasati (contemplation of breathing)
and Dhamma-vicaya (investigation of Dhamma).
If one is tormented by restlessness, one should sit more

and walk less. A meditator should adjust oneself. If there is
no problem, a meditator should practise equal sections of
walking and sitting.
5) The fifth hindrance is skeptical doubt. You can do

Anussati-bhævanæ to deal with it. The first Anussati is
Buddhænussati or reflection on the 9 virtues of the Buddha
beginning with ‘Itipi so Bhagavæ araha…’.You can also
do Dhammænussati or reflection on the 6 Dhamma virtues
beginning with ‘Svækkhæto Bhagavatæ Dhammo …’ and
also Sanghænussati or reflection on 9 Sa³gha virtues
beginning with ‘Suppa¥ipanno…’.
However, once you attain the first stage of enlightenment

or become a Sotæpanna, your faith in the Buddha,
Dhamma and Sa³gha is unshakeable.

Let’s try to understand the four characteristics of the mind
as it related to Vipassanæ practice. The Buddha has said
about the mind as: ‘Durangama, ekacæra, asarira,
guhasaya’
1. Durangama (travel far)

The direct meaning of durangama is the mind can travel
far and reach faraway places. The actual meaning is
although the object may be very far, the mind can incline
towards the object. For example, you have been to Japan
or USA before. Now you are sitting here and when you
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think your past experiences in Japan or USA, the mind can

immediately recall the scenes.
2. Ekacæra (travel alone)

The direct translation is travel alone. The actual meaning is
the mind can take up only one object at a time. We apply
this characteristic in our practice. For example, when a
hindrance has arisen, we should take it up as an object and
note as ‘passionate thought’ or ‘ill-will’ etc. When the
noting mind is strong, the thought cannot continue because
of this ekacæra characteristic. Mind can take up only one
object at a time. Just like when our hand is holding some
object, it cannot take up another object. We have to put
down the former object to take up the new object.
When the mind has one object, it cannot take up another

object. We make use of this principle to deal with
hindrance. If we make a mental note of the arisen
hindrance, then the hindrance cannot continue to assail us.
3. Asarøra (non-matter)
Asarīra means non-matter. When you can gain næma-
rþpa-pariccheda-ñæ¼a or distinguishing knowledge
between mind and body, you can easily understand that
mind is non-matter. The body is made up of four gross
elements of earth, water, fire and wind while the mind is a
kind of energy and has cognitive power.
Here is a mnemonic to remember: ‘What is mind is no

matter, what is matter is never mind!’
4. Guhæsaya (Residing in the cave)

The meaning of the mind as residing in the
cave is the mind arises from the heart-base.
The heart being a hollow organ is
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Series 2
compared with a cave as it has empty space in it.
Those who have studied science will

find this confusing as modern
science relates that the mind with
from the brain.
If you understand that there are two levels of mind, there

will be no contradiction at all. For example, a river has
two currents, i.e. the upper current and lower current. The
upper current is influenced by its environment like heat
and wind. The lower current always flows steadily.
Similarly, the bhava³ga citta or life-continuum flows

steadily like the lower current. When the bhava³ga citta is
interrupted by the six sense objects of sight, sound, tactile
and so on, vøthi citta or thought process will arise.
The bhava³ga citta arises from the heart-base while the

vøthi citta arises from the brain. The actual fact is that vøthi
citta or thought process is based on the brain while
bhava³ga citta is based on the heart-base.
This subject might be too theoretical. However if a

meditator can accept that the mind arises from the body, it
will solve the confusion on the whereabouts of the base of
the mind.
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The subject of Nibbæna
121
Prince Siddahattha on attaining Enlightenment under the Bodhi tree and becoming
the Gotama Buddha
Series 2
subject of Nibbæna
The subject
Question: Please explain in detail the realisation of
Nibbæna; the characteristics, functions and manifestations.
Answer:
Nibbæna is a subject not to be discussed in detail but to be
experienced by oneself. This is because it is difficult to
give a satisfactory explanation to understand what Nibbæna
is.
For example, if a person who has never tasted an apple

will to ask another who has eaten it. He asks “how does an
apple taste like?” How will the other person answer his
question? If he says the apple tastes sweet, the questioner
may ask “How sweet? Is it sweet like sugar or sweet like
honey?” It is difficult to answer his question. The best way
is give the questioner a piece of apple and tell him “Eat it
yourself, taste it and you will understand better.”
Instead of discussing Nibbæna, it is better for you to

practise and realise Nibbæna. Then you will understand
what Nibbæna is. It is a realisation by one’s intuitive
personal experience. That’s why it is difficult to give an
exact explanation or answer.
122
The subject of Nibbæna
Another example is one who has never experienced fire. If

someone will to warn him “hey this is fire, don’t touch it,
it will burn you.” He, being ignorant of fire, will only
know the concept that this is fire and it can burn. Only
when he touches the fire will he experience the burning
nature of fire. So likewise for Nibbæna; it is a thing to be
experienced by oneself through realisation.
The most suitable way to remember about Nibbæna is

through its characteristics (lakkha¼a), function (rasa) and
manifestation (paccupa¥¥hæna).
The characteristic of Nibbæna is peacefulness or freedom

from all sufferings.
The function of Nibbæna is to penetrate into the Four

Noble Truths.
The meaning of manifestation is how you show or

manifest to others. For example, my manifestation as a
monk is a shaven head with a dyed robe. My manifestation
let others recognise me as a monk.
Similarly, Nibbæna manifests itself by the eradication of

fetters or defilements. With the attainment of the stream-
entry or Sotæpanna path and fruition, you eradicate three
factors of personality-belief (sakkæya di¥¥hi), Doubt
(vicikicchæ), Clinging to rites and rituals (sølabbata
paræmæsa).
123
Series 2
At the first attainment of Nibbæna, Magga-citta arises only

for one thought moment. It happens so fast you may miss
it. Then it is followed by two thought moments of Phala-
citta. Again it is so fast you may not be able to appreciate
it. However, this is usually followed by reflection or
paccavekkha¼æ where you can examine whether
defilements still exist or not. That’s how Nibbæna is
manifested by the eradication of defilements.
124
Knowing one’s own attainment
125
The Buddha on attaining Parinibbæna in the Sala Grove, between the twin Sala
tress, in the vicinity of Kusinara
Series 2

attainment
Question:
Can a yogi know for himself the moment of his own
attainment? Must a teacher confirm the attainment of the
yogi?
Answer:
The answer is Yes. One can know for oneself at the
moment of attainment. Must a teacher confirm the
attainment of the yogi? The answer is No.
I hope you are all familiar with the attributes of the

Dhamma.
‘Svækkhæto Bhagavatæ Dhammo, sandi¥¥hiko, akæliko,
ehipassiko, opanayiko, paccatta veditabbo viññuhi’
Among the above six attributes, sandi¥¥hiko means one can

practically experience by oneself what the Buddha’s
Dhamma is. It is not mere speculation or theory or make-
belief. One can experience by oneself the Dhamma if one
practises according to the letter. This is the attribute of the
Dhamma. One can know and experience this attainment.
The last attribute of the Dhamma is ‘Paccatta veditabbo

viññuhi’. The noble persons who attain the various stages
of enlightenment of Sotæpatti path and fruition,
Sakadægæmi path and fruition, Anægæmi path and fruition,
Arahatta path and fruition, realise and experience the
Dhamma by themselves. They can and they surely can.
That is why I say YES. One can know one’s attainment by
oneself.
126
As to the second part of the question ‘must a teacher

confirm the attainment of the yogi?’ The answer is NO.
The teacher cannot confirm this. The teacher can only
make a guess. Only the Buddha can know of one’s
attainment. However, one can identity one’s own
attainment.
The Mirror Discourse
For example, if you look at the mirror, you can see

whether your face is clean or dirty. You can know yourself
by looking at the mirror. So also the Buddha has given us
the Dhammædæsa Sutta or the Mirror Discourse so that we
can know our own attainment.
During the Buddha’s time, when a devotee passed away,

Venerable Ænanda, the Buddha’s attendant used to query
the Buddha. “Lord Buddha, last night our devotee passed
away. What is her destiny?” The Buddha said, “She, being
a Sotæpanna, is reborn in the Tævatisa world.” The next
time when another devotee passed away, Ven. Ænanda
asked the same question.
So the Buddha said, “Ænanda, it is nothing strange that

human beings should die. But if each time it happens, you
should come to the Tathægata and ask about them in this
manner, indeed it would be troublesome to him.” So he
127
Series 2
gave this Mirror Discourse so that one could identify one’s

attainment.
Enlightenment
Enlightenment means you achieve three things at the
moment of enlightenment.
They are:
1. Realisation of the Four Noble Truths
2. Arising of Magga-citta and Phala-citta or path and
fruition consciousness taking Nibbæna as an object.
3. Eradication of mental defilements.
The commentaries give the example of lighting a candle

where three things are achieved. They are:
1. The wick and wax are consumed by the flame.

2. Light is emitted
3. The darkness is expelled
Similarly at the time of enlightenment, the Magga-citta

arises and takes Nibbæna as an object. This means the
realisation of Nibbæna where defilements will be
eradicated.
With the first enlightenment of Sotæpatti-magga, three

defilements are eradicated. The noble person knows by
paccavekkhanæ. This Pæ¹i word paccavekkhanæ means
retrospection. After the path and fruition, one will
retrospect or reflect on what one has achieved. One knows
that one has eliminated the first three defilements of
128
1. Sakkæya-di¥¥hi (personality belief)

2. Vicikicchæ (doubt)
3. Sølabbataparæmæsa (indulgence in wrongful rites
and rituals).
By the second enlightenment, another two defilements of:

4. Kæmaræga (sensous desire)
5. Vyæpæda (ill-will)
are suppressed, weaken or attenuated. By the third
enlightenment, the above five defilements are eradicated.
By the fourth enlightenment or the attainment of

arahanthood, the rest of the five defilements are eradicated.
These are:
6. Rþpa-ræga (craving for fine-material existence)
7. Arþpa-ræga (craving for immaterial existence)
8. Mæna (conceit)
9. Uddhacca (restlessness)
10. Avijjæ (ignorance)
So by the attainment of the fourth enlightenment, one has
eradicated all the ten defilements.
The Buddha has said that this is how one can be sure and
can judge to know by oneself one’s attainment. No teacher
is needed to confirm. No teacher knows how to confirm
except the Buddha.
So, may I remind all of you to be careful and not to be

misled by uncivilised persons who give false expectations
or false evaluation remarks which are very detrimental to
your spiritual progress.
129
Series 2
130
： Mind-matter
Appendix One：
Conventional Ultimate truth

concept (Paramattha)
(Paññatti))
þpa)
Body /matter(Rþ
-Earth (Pathavø)
Sentient -Water (Æpo) Four Great
beings -Fire (Tejo) Elements
-Wind (Væyo)
Mind (Nææma)
-Feeling (Vedanæ) Mental
-Perception(Saññæ) concommitants
-Mental formations (cetasika)
(Sa³khæra)
-Consciousness(Viñña¼a) Mind(Citta)
Five aggregates(pañcupædænakkhandhæ)
1. Matter (Rþpa)
2. Feeling (Vedanæ)
3. Perception (Saññæ)
4. Mental formations (Sa³khæra)
5. Consciousness (Viññæ¼a)
131
Series 2
Appendix 2:
Characteristics of Four Great Eements:
Eements:
1. Earth (Pathavø): Hard, soft, rough, smooth, heavy, light
2. Water (Æpo) : Trickling (flowing), cohesion
3. Fire (Tejo) : Hot, warm, cold
4. Wind (Væyo) : Distension (supporting), motion
12 Æyatana
Æyatana
(6 internal bases and corresponding 6 external objects)
objects)
Internal External Medium
Medium Corresponding
base Object Consciousness
Eye Sight Light Seeing
consciousness
Ear Sound Space Hearing
consciousness
Nose Smell Wind Smelling
consciousness
Tongue Taste Water Tasting
consciousness
Body Tangible - Touching
object consciousness
Mind dhamma - Mind
(mental consciousness
objects)
132
Appendix 3: Summary of Four Foundations
Foundations of
Mindfulness (Satipa¥¥hæna)
(1) Contemplation of the
the body (Kayænupassanæ)
(a) Watching in-and-out breath (Ænæpæna)
(b) The four postures (Iriyæpatha)
(c) Mindfulness and clear awareness (Sampajæna)
(d) Reflection on Repulsiveness
(Pa¥ikkþla-manasikæra)
(e) The four elements (Dhætu-manasikæra)
(f) Cemetery Meditation (Navasøvathikæ)
(2) Contemplation of feelings (Vedanænupassanæ)

(a) Pleasant (Sukha)
(b) Unpleasant (Dukkha)
(c) Neither pleasant nor unpleasant(Adukkhamasukha)
(3) Contemplation of mind

mind (Cittænupassanæ)
(a) Lustful / Not Lustful (saræga/vøtaræga)
(b) Hateful / Not Hateful (sadosa/vøtadosa)
(c) Deluded / Not Deluded (samoha/vøtamoha)
(d) Contracted / Distracted (sa³khitta/vikkhitta)
(e) Developed / Undeveloped(mahaggata/amahaggata)
(f) Surpassed / Unsurpassed (sa-uttara/anuttara)
(g) Concentrated / Unconcentrated
(samæhita/asamæhita)
(h) Liberated / Unliberated (vimutta/avimutta)
(4) Contemplation of mind-

mind-objects (Dhammænupassanæ)
(a) The Five Hindrances (Nøvara¼a)
(b) The Five Aggregates (Khandha)
(c) The Six Sense Bases (Æyatana)
(d) The Seven Factors of Enlightenment (Bojjha³ga)
(e) The Four Noble Truths (Sacca)
133

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Questions And Answers

First Edition: 3000 copies (Sep 2009)

The book is for free distribution only.

Buddhist Hermitage Lunas

The first book containing six questions and answers by

For Buddhists who sincerely wish to progress well and

As such, the contents of this book are compiled in

Finally, the reader can read more on Vipassanæ practice like

Our Heartfelt Gratitude

He is praised for his skilful way in delivering the Dhamma

Having him as our meditation teacher to guide us on our

We transcribed his Dhamma talks and Questions & Answers

Sædhu! Sædhu! Sædhu!

English editing: Vajira

And all devotees and donors who have contributed to and

May All Beings Rejoice in the Merits of this Dhamma-

*The Gift Of Dhamma Surpasses All Gifts*

From 1947 to 1951, he attended St. John’s Diocesan School in

He served in various hospitals for ten years before furthering

During his service in 1972, he started to practise Vipassanæ

On 29 September 1995, he renounced the household life and

In 2004, Venerable Sunanda was invited to the Buddhist

2. The working of Kamma on children........................................... 16

3. How to encourage family members to do Dæna?.................. 20

4. Practising Mettæ meditation ………………………….……….. 30

5. Fifteen qualities of a meditator……………………….……….. 40

6. Dealing with conceit…………………………………………… 48

7. What should I do when I am provoked into anger by others?.... 52

8. I feel there is no progress in my meditation. What should I

9. Can a person practising Samatha change to Vipassanæ later?.... 72

10. Applied theory in practical meditation……...…………………. 80

11. How to apply Noble Eightfold Path in Vipassanæ practice?...... 92

13. Dealing with Five Hindrances; four characteristics of mind…... 114

14. The subject of Nibbæna…………………………….………….. 122

Appendix 1：Mind-matter 131

True understanding of Kamma

Having faith in the Buddha, Dhamma and Sa³gha and a

The Buddha in the Abhiñña Sutta, told his disciples,

1. Sabbe sattæ kammassakæ

There are three conditions which will

viriya (effort) and wisdom or knowledge of our work or

As such, Kamma is the main cause. One may be intelligent

When we die, we have to leave our material possessions

2. Sabbe sattæ kammadæyædæ

3. Sabbe sattæ kammayonø

(a¼ðaja). These beings like chicken and turtle are born in

The third type is moisture-born (sasedaja). Some

The main reason why beings have different rebirths is

In the Pa¥icca Samuppæda or Dependent Origination, there

4. Sabbe sattæ kammabhandhþ

If you have good Kamma, it will work miracles for you. If

5. Sabbe sattæ kammappa¥isara¼æ

If you are afraid of sufferings, you have to avoid all

With the understanding of Kamma and its working, may

The working of Kamma on

Kamma is a natural law like heat,

Wholesome (kusala) or unwholesome action (akusala) will

Although children might be ignorant of Kamma and its

However Kammic result depends on

conditions are like water, fertility of soil, weather

Similarly Kammic action depends on some conditions to

One has to be careful of one’s action. Even taking delight

The Gift Of Dhamma Surpasses All Gifts