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lou"rphotogruphofPhraAjahn"rn.""orlu*."ratoat UgyenpalriPalaceinParo,Bhutanonrglune20l4,

reprinted here with permission from Her Majesty Ashi Kesang Choeden Wangchuck, The Royal Grandmother of Bhutan.

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THE FOUR FOUNDATIONS OF MINDFULNESS

AND LIBERATION FROM SUFFERING

Phra Ajahn Bunmee Dhammarato

Abbot of Wat Pah Satha Tawai,

Udon Thani, Thailand

l-{*ld at th* hlehru-Wangehuuk Cultural *snter,

T hrnnphu. Bhutan

?ft June 3$'tr4

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<rda<r[afl ?I?uo1s1?fl il ru 3J fi 3J 3Jf,lFtqs

,Ur4r o r r r a {pr d'r rt f,vr nr n m s ({rr ri r ui r ) d r r nuuo.: 6o

or mouuo-r{Qta 4'{u{nq nraorfl ilaylyr atvrt

ru nuf{prurmil uuaf-{{r n rfi orfr rrj r.l avlrn nnnrug g q ! qdJ

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A Note from the Translator

This book is a transcription of the Dhamma discourse by Phra Ajahn

Bunmee Dhammarato on "The Four Foundations of Mindfulness and Liberation

from Suffering" held at the Nehru-Wangchuck Cultural Center in Thimphu on June

20, 2014. The live talk was given in Thai and translated on the spot into English

for the audience, however, the translator would like to present a better and more

complete translation of the Dhamma taught by Phra Ajahn Bunmee on that day,

hence the English translation has been entirely revised for this book. The use of

Pali terms during the talk has been reflected in the translation, however, with less

frequency than in the original talk. Pali words are in brown, usually in brackets

when first appearing in the translation and sometimes not repeated for the sake

of ease of reading. ln some instances however, the Pali word is repeated, or

written first, for emphasis. Phra Brahmagunabhorn's (P.A. Payutto) Dictionary of

Buddhism was used as a reference for the English spelling of the Pali words and

the tables in Thai and English which were added to the text.

To Her Majesty Ashi Kesang Choeden Wangchuck, The Royal

Grandmother of Bhutan, whose great benevolence was extended to us to share

the Dhamma in Bhutan, and to Her Royrl Highness Princess Ashi Kesang Wangmo

Wangchuck whose compassion and kindness made possible this talk, we are all

most grateful.

Through the blessings of the Triple Gems, may all who have contributed

to this gift of Dhamma and all sentient beings be happy, be well and free from

suffering. May all beings attain the ultimate peace and freedom of Nibbdna.

Sirithorn Rutnin

31 July 2014

Bangkok

q I O Dhannna Discourse on l lxt I'txu f oundatiotts of MinrJfulness and Liberalion hom Suffenng

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qfLil ryllc n n eal Tn s y'l ?yt\ ?lra.J F] 6urn anf trJ. o. rJ q mTn ]

frcsdrflnlun eyruurn ?m?nruluail r6sn eyd'rL0 n r ofr rnmr Tq mu f{tnq I '- -

ray y{?yn?ruTlur4rr,r{r ofr rnqr.r {rTru i'tqn firt.,,u*urflu unvarir.rnrlu"l#fi

n1?r??rrfl naetyTocrt ru rJavlvr ntqSru

r o dr ur n q ruv,i ?y fi?f,nun f,fl d ru,r fl '[#v] nvi rufi fi d r ueo rlut rud m n o p,v,

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1tr'.trnrtt[dvdtty]nta'w.t - aauilryullttzus nlullu2nttuutaililggtu ntanqgfiuarntatlfifiA | 5

Presided over by :

,1lu

HRH Princess Ashi Kesang Wangmo Wangchuck of Bhutan

rjesnrulu{1u : td'ruritafi tn{1{r ittil {tqn9q

lntroduction by: Mr. Malkit Chand,

Director Nehru-Wangch uck Cultural Centre

nri'rrrirrirTns : finunof fnfipi tru fr'dlueantMu{{wunnu tw{{tnndqqs

Your Royal HighnessAshi Kesang Wangmo Wangchuck, Dasho Paljore

Dorji, distinguished guests, ladies and gentlemen. On behalf of

Nehru-Wangchuck Cultural Center, I extend to you a warm welcome

to this evening. We are privileged to have among us Venerable Phra

Ajahn Bunmee Dhammarato. We feel honored by his presence in the

center and more so by his talk on Dhamma: Four Foundations of

Mindfulness and Liberation from Suffering. Once again, a very warm

welcome to you. May I now request Dasho Paljore Dorjito kindly come

and start the program?

uiln : narrilrnevrrvr r4rurirofi tnqx {tTr {'ttn virunrrtt r{nqof

nrof6 uln{filfiseF 4nrv!!qu rnv 4n'rv\dn?4nviru luurrtor4uritV

{ru uo aer ruei-{{ s n n ?v zu il'ln ?fl o fr o uf,:-L vr n vi r u ufr r d s r ulud r 6 ufl tBr t.rt6'aqqg

n I 1 il rrJ Fr Fr 1 o d 1{ d{ s r n v! ?vo 1 s'r ?r"iL ru fi n r r aTn lun r ehi'nerr vlo r r vr9qi - aq y d cv ' X alrnulnLdnilfls1u 4 LLnv n1?vru4nlr 6u 4uflxzuufi??iluu{u n?vzurJtJ

A 49 v t 'Ft'r'r rJ fl uFt Fr o u?! il n fl 1 u "Lun r efl n o rB ru vi r upr rTtrdn q o f nr a fQ tti Br.l't uqd,,lunri{flfrrEr

"ffirW

^tb I A Dhamma Discourse onTheFourFoundalionsofMindfutnessandLiberationfromsuffeing

Welcome Address by : Dasho Paljore Dorji,

Adviser National Environment Commission

tVvCtOvd6Ann1?Ftou?u [oEt : yl']un1lT1\nsof noiq.i ,.sfi ilinm a'tffnt tun ruyn ??N n 1 ?At u,J n &o u uvi ffi ,t fr

Your Royal Highness, I'd like to welcome Khun sirithorn and members

of her family to Bhutan once again. Thank you very much for bringinga renowned meditation master in Venerable phra Ajahn Bunmee

Dhammarato to give us a discourse. And I'd also rike to thankMr. Malkit chand for welcoming us to the Nehru-wangchuck culturalcenter and for bridging gaps, not only between Bhutan and lndia,

but also inviting Thailand to join this bridge.

We look forward very much to this discourse. I welcome you all.

uiln : n mr rlrnrvr 1il n ?vru:.r"[nr rlo fr'oui:r q ruffi nr rin vnr aor nr flrfi tfr- 4 r 4 ? Aur. u ^y:J'r rfl o ut_i ?y ril dqfl 1uo n n t{ rrn yfl olo :_L n rufr

'lpr'ur {n ar q ru? rfr 6r un r a

nrrulTnrflv\erornrafqryfi nr:reTn fi"[r]'nr,rrilH.rFrFr.rrrdpr.lnaar"lri'ri'r_-q, J 4 Xy,X--, dva oAur& X,T1e4fl 'tU Lupr't ptuu vl.tu ?01oL 4 rull n no f ilni n qrunr fr

'L6rdo rfrlo a n.ru

=..- :3 ! t, +-^.9-.--- y v dv d , rvrulr.ru ry\ontlinl?rrolilrL.lnrrrud:Jvfurio'udevu.irr:Jeyrilflqfl1u rrny

I a d zs t_... .V y y4 , ,3 ^ d! uua1J7 y LV nOULnA ?r il n{ il ?y ril d [il fl F],t a rar f d n :J n I :_t :J d il E un= fr s yld',rill n ret

Y X ^ dyFl ?.txJ tlnyfl uPl Ftou?:Jil nyl.tu

qj'rrrJ n : fl o n ?1 L o'r r'.t uu. * rru r q r ad'lfr m n n 1 rrd n.i fi.??r rir s l4r ni v

tt.,.,t'nt::trlnydlJl4lJtntx - aauilrtrtulfrtt*y nllLLu,ewcuulaililga'tu mauqwfitta*ntntlfitn | 7

r{ rvo1 s'r ?ei : ro?r-un aa :r rfis v! ayd'E fi n r n ay r{ra qjrir t or rJ av ril dq fl 'r u

tu,'r,rrvrrreyrfinarrrd'4n1 y\i?yo{ri'ornNnlv,rfin?'la.rfiu6fit6'l.rrrynfi'ee}ryt v v v^ ' i a dtt

fl 'r N n n 1 { H u n n il tu r! {'t }J v! ? y r_x 1 Ft y! ? y Q.t Fl LFI ? e :t tll fl .i D ??il yfl o.i*l:v

'/$ tJ tn qil ?Ydt lt l'l d l.lV!ilA LS'l

Translation r Cr".,ing, to Her Majesty The Royal Grandmother of

Bhutan, His Majesty The King of Bhutan, and all members of the

Royal Family of Bhutan. Phra Ajahn is very happy to be here to give

a Dhamma talk to the distinguished guests, including members of the

Royal Family of Bhutan, who are here to listen to the teachings of Lord

Buddha.

d.r v v ' i-l d eadr1,o ffr r rir 4 n 1 vi r ufr il nr e 1 il"ln 6'fr n d frr rYl vl rv4 il n fl 1 6u'] fi nn 1 il a uls'l,r.lf trlfinurn??ilvrfiaro'rrutJervrqfi ,fiu,u',u',r-lfrrifi d'prunJnr n'rfl Q1s1.r v i d vo1,"'l IO.l FlQ !O{ w\O ?y.lll Flllil nfl LilU'l LSfl 0.i nil"l

Phra Ajahn is glad for everyone who is familiar with Buddhism,

interested and keen to study the Dhamma, so as to practice the

Dhamma, transforming the body, speech and mind and thereby

extinguishing suffering in our own hearts and minds.

"'XYrvyq,u-a'iuuo r n r n 1 il ?e il t{{ v\ r n uar (r,r dn (lu rU ?'t x.t li'.t v! ?y rU I fr yl ay r I dl o.l

vrrvr4rodri'r rarfiTonrallv'lLilv:.J'tv\FrFrgfi??r.ty6iri'ur{r rarlrvl:-Lrlyri'u

,;ir r d r ur q t o.r q rg rfl u mr6o r rd o r rl e v i. *, u', n#'r nlfr ru r nr.L rl y ri'u

ffi#ffi€fu}ture& ffiM # ffi&ffi

^iU i A Dhamma Discourse on The Four Foundatians ot Mindfulness and llberallon from Suf{ering

Today we all have an opportunity to meet: you, the distinguished guests,

including Royal relatives of His Majesty the King of Bhutan, and Phra

Ajahn, so that everyone can share the Dhamma with each other. We

meet through the power of the meiits, the virtues we have

accumulated, which connect us, and present us with this opportunity

to be here together.

-X*-X<on 1 ?q Fl f' ?rlJ ve uu n 1 ?y!.r fi ?rrJ y? uufl o n o Lo n 1 6 4 n q fl 6ilyl u't rHl t_t n u ro.r

fi ufrr riu Lv\ ?'r yo 1 Fr il n r ntil'[ri nr ud'r nr er"[uifi or M rtu a uil un u:ir uuo n uri

fi n o n rv1 nr q r o e er v 4' rl'ur{r n o t d'fr o fi pr rio ci r utrJ fi o rJ e; vr q fi :-l fr :i6 n r :r

fi ??:.r yfl o.r dLr rfr sil eydil e.r r dl.r4vrn r4T

Phra Ajahn would like the Dhamma talk today to be informal because

Phra Ajahn is not so much a city person. He is from the country-side,

but he can give a talk on the Dhamma, and share reflections that gan

be applied to practicing the Dhamma of Lord Buddha.

- ! v 6 - Xoru ,

r,r d'n n re r fr r0 1 :J'r q n q a n uyr ur ri'utu{ufl fi td' u ri u dn I o'l ru ra'r a n^ :1gg r uu-A6v-Y^e-i

v].r 4 fl.itlluunnf'??tJyou?{']nry?l}Jyt{dilny[ny,]ld6u1oH Lul"lu ytt?'tsy

il 1 r$ pl q fl ils n us.: d uyr ur un y rii Br lo n 1 d q Fl q a d uu ur d'u rin y ri'u"lulo n r arl4rnol H_r

The Dhamma principle which we will discuss today is the Four

Fou ndations of M i ndfu I ness (M ah d- S ati p afth a n a Q. f his is an i m porta nt

principle, incorporating tranquility meditation (samatha) and insight

meditation (vipassand). Phra Ajahn will explain the principle and then

allow some time for discussion afterwards.

ffiwd,'%ffiffi ffiM

!t' 'r tiu,Ln,j;dilvtu'tl'x - nauf,r^uu1*rrcil n1llLil'Jvnluwaililgalu nlnnrl.ufiuavnlnrlfru? { I

-to4r.iltr rr,rrnffqv4nr4afru,rd'nn'r?flo{dernvtLnvafl6durluttilo.wurafirlsSru

vtv

r.vrr" r::;r,ilunqu5fiur filrrntrll,r'rnvirufi'tunrst6'f utA'f,tflu:.Lrn ttrilr.lat

r,,rirtlr'.rqvrrprrionrariutJerrrrqfi:-lfrdGnral frnvqnrluri.i:-l?ffirrnvlurri4 u t, - ! tr^

r I j

l'r i"r'i r..r a er n n il n d ulil rfr ? s rTu ufr o"Lri rfr Fr n x 1 u f, n e 1 Lr lfr r"ls

We will begin with the concepts of tranquility meditation and insight

rnr;ditation as they relate to the Four Foundations of Mindfulness,

bccause these are basic concepts that you have heard a great deal

irbout in the past, but may not yet have put into practice, Phra Ajahn

will talk about the theory and the practice combined together, to

lacilitate a better understanding of these concepts.

., .:'i d , "!o i 6 11 tv tr \ tv j,ir,nir,r'rrrrnliln!?vl'rcutrirutnal t?lnl$Frqa[Lldn?vflv1lu.l L:lv!nuu.l

r :i' r fi rtl nrTo n 1 d duvrul un n l:16 tLuomil vd'u

l-oday we have about one and a half hours for the talk and after a while

Phra Ajahn would like to give the opportunity for remarks and comments

on the Dhamma from the audience,

.i X 4 a"^ d 4 v ' i4 tt 6dr r,i r r run r r rl n:g'rn 1 n! ig n Lil il n 1 ?fi n191 n ulJ 1 n il'.l fl o fl 'l.lvl LN o.l [vl fl n il n 1 ?

u,-!dv4vA4vadnvtlevpt:-.tFlnu1Fr.tttFt?vFr:lv\u{lu qun{?vFllJ3.luley}fl1nfl ill1leilfl1n4

u&,dd t4

,llnilnrednre'rv\?vfl??rJirisri'sn'rnrnavlnreJgn erlrri'{rir{il?vtvlfl tflol-l

rr i r r il ev rm fl fi rfl u rfi o r vr u n 6'r u to ru n'n o aael vl o.tv\ ?vv,l il fl t4tt:l d n :gr1:li I -- i Lt rav X r^ d v v d4

' 6l

il rqoEr Lr_lQsfl Lil?s't ?tu Frlu?vFr:1ill/'l1vlfl 1nfl 0uuilo1'l tllun1?vl ?.1

,r' r u d'n u d'n naar dud r drx 1 I o.i v\ avq vr r' fl ''r d u.l urirL rs n' 11160! 1{fi o 1 s

r:;;rrprud'nnrrr.rnulqdqvri'rtrl:lavvrqAr-Jfr:lA rnsvirl#nrn rat?uufrrfi.l

r r ir??..1 YlJo.l?\ ?ynvrn r4rtfrfl 1 nil'l nq

,,,mM@dtl ffi&ffi

rc | n Anamna Olscourse on The Four Foundatians of Mindfutness and Liberation from Suffering

These days, there is a great deal of study of the Buddhist Scriptures.

For instance, in Thailand, there are basic level courses all the way up

to university level studies. The Sangha University offers courses in

the Doctrine and the Discipline (Dhammavinaya), from the Tipilaka,

the Three Baskets. Even abroad, almost every Buddhist country has

courses in which the teachings of Lord Buddha are analyzed, studied,

reviewed;this can be considered memorizing the important principles

of the Buddhist religion. However, some times what is missing is an

interest in how to practice these teachings; thus it becomes very

difficult for us to truly comprehend the Lord Buddha's Dhamma.

YAt4uto u r n ffo uhj fr I fr'un oI o.lv,{ ?vv\14 n d 1 6 ur d.llm n urtfr'E u t6'fls t6'fi n :gr ru r,vry4i ^&&nlflnuL't.tLtRe Lv\ot:_lun1?30?"lun?1$tyl?{q1 ?\?y1\ytflFl.tf{u110.it?,t

^!1 .a42'!-dv^v6tq :jF fr il rv rvr nt d u rF s 16'rl o r fr rfl unr r n pr r 6o r6'rm s fr yr 6'n n v ril uTo err:r o.l

nav r4r 4viTniluy un y?\?yu1{ABNu'n,r'r wr

Let us think back to how Buddhism started. We have all studied this

to some extent, but let us recollecttogether. Our Buddhist religion came

into existence in the country of lndia. The founder and leader of

Buddhism was Prince Siddhartha, son of King Suddhodana and Queen

Mahamaya.

6f d a d I o^ '

: I a d o qv la r !tilurnaantljurj?v,tFtofl't.tfl.tflo.t:J?r.tvtFldurrtfl mr Lfinu[usil.tylo.irylfl']ra4rur

:l ev ru a du rfr fl o ei rtlilr'r Fr 6 1 a el I n m l d'l r?fi fl a d n 1 ufi rJ ar 4 fr fi n f,a fvrllSuv!v!111

1t,,tr tu.t.N::dltytntn'tx - nau#4tu'rfrtt*e frlulluxntsxu'taililg'tu a'tnnrlufiuazmatJfiziil I ,l,|

It is a great honor to the lndian country, and it has brough, ,nr,travellers to lndia continuously, to pay homage to the Holy Places of

Buddhism, the place of Enlightenment, the place of the First Dhamma

Discourse, and the place of the Great Decease of Lord Buddha

(Parinibbdna).

r4' r{ r u fr il 6'n n vvi r u:J ev4 fi ru r vi ruq:i6 ru T rfi o n fla ff tilul'r avd'r I r d'r 4 vr n

rii'' {n fi ud'r',iTn nlrlfius r n 4 n ri n'r n Tvr u'[u{g d.r d'r ?

Prince Siddhartha came into this world to become the Fully

Enlightened Buddha, to bring sentient beings out of the suffering and

pain of Samsara, which is the Wheel of Rebirth or the Cycle of

Existence.

'vi' rutff la fi soo n:-Lrt tfi oorg':dild4

1.1 t't' I'tfl {fl Q Fl tutl't tiluten1il'l

29 v\??re'r ttn vtr}ir rfi ru nxl il tfi fl ?vtn?ffi a'rvq

6 tl1/30 6 v,{?yv\l??19't

He left the palace to become a renunciant in the forests at the age of

29 years and practiced the austerities (Dukkarakiriyd| tormenting the

trody for 6 years.

'n rrvo * ni1frtr}?ofu I 6 m A, u 6u r,,r.,o o.r t t 4utitar 6 1 fl rot td'r v tld e{ u'r9l

"rir,rsilr{ rfiofiqvur nrrrHffur nrrrr r{rlqtrievsl d'l Fr't1:tqn"tilurir'[sro.t

r r'.r'nrurdnflulnn

lk: used all his effort and strength as a human being to search for a

lrirth to knowledge and understanding of how to extinguish the

:;rrffering in the hearts of all sentient beings in the world.

# ffiffiffiffi

12 | e nn"^^anlscourse on The Four Foundations of Mindfutness and Liberation from Suffering{

a 1 ?y d n fr'1 fl fi il e yo { nis yt6'n f,n i rfl uv\ r v fl 1 d n 1 d'il H T

d':.t vl yr o u4r 6 o 6 u9!qvd4euwlrumou 6

ln tne nnat night, the night he was to become the Fully Enlightened

Buddha, the full moon night of the sixth month, with unwavering resolve

under the Great Bodhi Tree, he made a vow.

-'- dt d tqru d c d J - vqyv,luuul\?yo.iFtll?1?nF,r?'uJtilfl?oq [nF]u?\?vFI?:.tlr't ty\f' 11.r1/uun{ Liln:l, + dv Y 4 | v

^ v dd I d

Fr u Lv\i f u 1.i1/ lr't Lll yn.t Ft'r uyr Fl Fr y ? uo o n ttn y?\ ? t o.i Fl n ]] ? 1 an n,t't 3.t tv\ ti ?v,pi{ ds s'ri rcq r u.i r s r n fl rfl ufruhl fi r r,r r nlrit6'r a?n y\ ? y d:r }.r'r dl Tni ru r rud99d-J q h t & 6 4 vt 4 & 4 vu t d

'ty\fl.I Lnsv L:Jflo:tnnfluLPtnfl'tFl n{$N,t1tnof'rtuosvtuoFlttlt{ L]_ltlrnottFlvrottar&6

1/U.t1/iln?vFlnn Fl1ilqv Lilflo3Jn nlutFr Ftll't Fll{q

Sitting with his back to the Bodhi Tree, facing towards the east, he

vowed that from this moment onwards, if he did not attain the supreme

knowledge of a Fully Enlightended Buddha, he would not move from

where he was sitting. Even if his blood and flesh should dry up and he

be only left with skin and bones, he would not move.

v dA nJ '- - r i" o' -anaa:ril:_r'r?lJvrv\l3yo.in6{63.J3.r'ryt.r 30 ilflu yt61nilofl'r.rf.r{nno lri.rru'rqo

d 6r o , oU rY r d o d v d d ':r r efr rfl u ru n'lrin ayor ni"[d'pir:l ar an n,] 1 il rfr fl ?lu6u{u rfi ry 160 u o fiu",?vavrenrailrtrjfiiuriri',rdrt:lsufirilqerfl'rrFr*o + yir riluu,ln"lrlvrryorri.dree

1frr raqnaar!v\ w\fiQ1 d'r14d d A ry1 ilBecause of the great merits that he had accumulated, the

30 perfections (30 Pdraml), most importantly the perfection of

Mffiffi@d%ffi& : ffiM d%ffiMffi

,

it , ,,t ult.itt::Nunrtlmx - nauilryulaffiNs srtuuu2ntwutaililgylu ntanqwfiuaxmnilfii? i 13

wi:;tkrrn, in the first part of the night, from 6pm to 1Opm, f,. u.hi.u.O

llrc first insight, which was knowledge of all his past lives.

( I t t r I b e niv dsdn u ssati fi dn a).

I ii, " - o v '- nl v t ^d o

r,r:ilt,t.r'ilFt.il1,l'tw',til Lueuuuy\?vo.lFltStJneflo'lulrlruafi60 nruunnlu'.)fl"[s

'ir r ri'ru'unn:ru;Ellqoon ttnvfrnrelfisrarurt:-l6os'l suv'i?vo.ir{'[6'laaq

r ln r:r,ri i',r'r dr qd d Atu'rtu doavd nqr fi rirtl a otvl ?vo{ r{1fr evd n frour,ld"lu,^!3 A-'rA- -,t!^v vt6 6 , a d

lr lr.r r rr r LNr.Lvrnu4n nfliltl n1fln:-ltl n1'Unilil tuue'lnvlt1Flllo.ll\tvo.lFl'r,o q,o! !+ ^ g

Lrir"il't rt'r rnnn1fl LttilqnsL LS.JtJylqL uFloFl'l1lltnn n'lltlFlltl LFlf.ltsil'lv

r:i',r't,r,t,ii,trt 0.ll',t ?yo{ ri-

llrirt night, he began with practicing mindfulness of the breath

(Artapdnasafr), noting the inhalation and exhalation, contemplating

rrrrtil he attained the knowledge of his former existences

1l'thbenivdsdnussaflfrdna). He could look back on infinite lifetimes,

; toross eons, and saw his own endless rounds of birth and death. These

wcre the births and deaths that he himself had undergone in the past.

r r i, r ryi 1 il n n1{ ro.r ?r m?#{ uri + r,j ltrJnufi s fi z vi r"[#rrl avot nilA'l aaq n; r ru

,,i z r?sn,irs F]:-1il1 nilr*durrdn,rlud'n{frivnrfl tn n n'til tfi pr nrs nlua "

{ u

,:i r'r'i yTwr n r s rfi nr n r fl fr 'r fl d r ur s n eest q fi rfi nr d ll r 1 fi fi d o rnr d o u lfi nr d:l- Xu,^ Y o iiu,^ AJ i", 3

,, I r,1 n L q 1 n Fl ?{u lil tfl n n ?{uu Ft o Fl 1 tlilu L]-l tn Fl vl uu Fl'l tl s 1 niluuu 1 tn fl;i d 4 uyy vU r-l! ' '

l i r i,n n t r fr l or ffn {evfi nt6'fr o ur,r d'ttri fr fr s u ri'trl qr s r al ri't rit ai r tl'uldJ

r r i rvrrrFfl o.rv! ?vo{ ri-ttn v tfi unv.lfl 't fr tol ffn{ ufi pr nl s tfi nr nrtL 6r lfl un r n,i , d 4 q d ' : 4 o o v dv E

, r| | Io1r1l1fl tun1?rnnlun1?Fl1fltfluotjrrfrI s.lil'l Llrv\?vo.lFlFlo.l Inrdnrerru

i r r r vta lilud 1 t1n n Ltd{ n r ? tfr n n'r ?Fl'l tt riu rruI

14 | e Onamna Oiscourse on The Four Foundations of Mindfulness and Liberation fram Suffering

ln the middle part of the night, from 10pm to 2am,he attained the

second insight, the knowledge of the decease and rebirth of all beings

putApapatanA7Q. He saw the endless cycle of birth and death of all

beings, as dictated by their karma. Cuti means decease, death,

shifting out of one form into another: dying here and being born there,

dying there and being born here, moving from one existence to

another. Together in the first part of the night and the second part of

the night, he saw his own unending cycle of rebirth and the unending

cycle of rebirth of all beings: being born, then dying; being born, then

dying; being born, then dying. Thus he became exceedingly tired,

truly weary of the inexhaustible rounds of birth and death, and came

to contemplate what is the cause of birth and death?

vtdldr s d r ru n uvir n r r rfl o llilr slun r a rfi pr'[un r rn r r'[frvr avrft-l cu r fi s r ail,r

floutrl riourrl floul:l frqrerurndrtrJ fiqrerurnd'rrr fi r{l,rd'n

rJ fl o n a r rh r y fi o n7u wr n rfi n r o r n n r r fi I o r d'n {ri'.1 u n r s fi'q :h s un yfr n}u

ru 4 d'r n r r r rfi nr n r r r n r s tor d'n {fii, ^'.l

u fioil ro 4 nr fr.r u"lurlo dr s r r rfl uq Y 614,

ru n"lfivr avos r{"16'l aaq o r d {n t r ry I ru fi rn n'[uri'rtu1u^ rrrn"u r as vl ayor ria '

- 11 t X d r vt, 6 v v o ^n u :r n q 1 nw ?yyt l ttj 0 ft't.i d u tx.t L?fl n I 1 LBr I aen l:_l un eydl I r dru 1n6 ry I ru

Because of this weariness in being born and dying, he used his wisdom

to contemplate back and forth, back and forth. Contemplating in this

manner he arrived at the principle of Dependent Origination(Paticcasamuppada).That is, he sawthe cause of the arising of infinite

lifetimes of sentient beingb, and the cause of the cessation of birth and

death of all sentient beings. Thus finally, in the last part of the night,

ffi#M€d ffi& dil%ffiMffi

1t ' ,'t ruLtit:::N\try't1)tmX - aauil4lu16ttNs Frt,ittu2nXXnlAilil*6'tU mAnqWfiUAzntntlfitii I ,U

lrotween 2am and 6am, he attained the final insight of extinguisning

irll lhe mental intoxicants (Asavakkhayafidna). Upon this, all the

rlclilcments in his mind were eradicated completely and he became

ir I ully Enlightened Buddha.

" i" - il 4 il aJ u-

,

lt'dl r I 1 i'J?lJ Vll ?{ 1 n ry il 1.l tl'l fl tn ?'l')il U So tJ 1 UlrUEl 1 UUU [1UO tl 1.1

r lij,rtrlr"lrh m 12, o?fld's +, Tvrtrurni z odrsdfrruurirflur,ldnurrudA"v'

r,i rr"iryl fr4nr rnmvovriur,ld'nafirlggruri'.r + o?fl4sfi'-{ + rJfrnnaqrJv:;,t 12

rr?r r r r rr pr fi o r ri- e 6{ ril uu Anfi a r Anlu xn r nnJfr ffi tfro Ztu ryufl u vilr nerrl vJ"., vd t

-,^^ o - J ut

vl ui'l uu.,{ntv r! v d'n d r riru ru r u Br'Lu ui :J3ffi 6 o u d'n n r ari'r 1 trJ 4 nr'[u ui,^{qde,d - -: i ",

u.

r IjlrIFl1iifinrqrrdl.nffurfriu ufro'Lrinenr?'r1i'{iln'rrt6'd'rtrlrflufro:JrvvrqfirAo^00'vt

H lr,rlll')r lflLF] Liltonldrlo-l tll

lrr the Theravdda or Hlnaydna Buddhist tradition, the Dhamma

lrrinciples of Dependent Origination 12 (Paticcasamuppada), the Four

Noble Truths (Ariyasacca 4), the 7 Factors of Enlightenment

(Bojjh anga 7), areconsidered the most important teachings. Therefore,

llrc principles of the Four Foundations of Mindfulness, the Four Noble

lruths, Dependent Origination 12, and the Noble Eightfold Path

(Magga B) are critical to the practice. Today Phra Ajahn will speak on

llrcse main principles in terms of theoretical knowledge, and how the

llrr:ory is assimilated into the practice, so that you can all use these

rrrcthods when you practice in the future.

vv

',.,r.Lr,u'uLnydn'j-fi'rvrnrsrfi'.rilxrfinrnrr liprnrs rfiornrra"lu{gataretifi

iu,a!hrdr64^v6v6vr'!II LrJLrlr^n l$JxJl]r:ril'lru nte1efld.i6i']?nnotnnltnennlfj tnnttnenn1El

rr ,, ,r.r,oi.lffnifl t ifisnsL t*ififiuu -

M

1 6 | e On"*^, O/Scourse on The Four Foundations of Mindfulness and Liberatian from Suffering

Allsentient beings are being born and dying, born and dying, born and

dying in Samsara, which is interminable, infinite, immeasurable. The

word Samsara means the Wheel of Rebirth: birth followed by death,

birth followed by death, birth followed by death, in an endless cycle

with no finale, no ending.

a ^

4 d^ ^

4 d^ drn n r1n1 r?'t tn n n0no.ivrnfl tn fi tenl L?1 tn n n0 nelililn1 Ln n Ftl'tuvinfl t?'r9qq

fl o L"ls r?'r v\ o ts tu N I nr r r r u n rilr n 1 r?1 il ? v d v\ fr ,r fl riuil n Fr ulil fr '[n aq o L lqVt

tri fi 1nr an ots Ln fl frQ fl ru nfi rot ril u rvr nt#vr ev:ru r d'n { vr evruv r d'n {fi 6 o frfi99!

vtvtv 5'f tA l:|^ d 6t , 6t ,v t 4 6t9AV

Ft'i LslnL n w\o u.luv\?vv\vrf'ts1tlluzuFt.inelal]l31?ilu1Lv\o L1l [FlL??nfi??ildJg{!tvvv4 U, v 4 4 d/' v 6t V t v 6YY U t

LV!OqV mrA'rUnnn??xJu?J'r?0v!u1udFrl t1r1r3JFl Llls1nxfl6.rd'r? Ll,rv\u L:ls1n

n o r4 n rin o.rTvr :*1u{5 rtr n m

When we are born, suffering is born; when we are born, we will meet

with suffering. Do we like suffering? Are we pleased to suffer?

Whenever any of us meets, with suffering, we don't enjoy it or like it.

Thus, the Great Beings, the Bodhisattvas, searched for a way to

relieve the suffering of all sentient beings by becoming Fully

Enlightened Buddhas. They attained Enlightenment and used this

Dhamma to free all beings from the pain and suffering of Samsara.

v v y o - i, dtn n n 1 fl "'l Fl,t fl o v L? tn n n 1 fl "l n,t fl o't u1 s fl o { e fl e uil vn u t?fl n ? 1 n Ln d n ??LlA 6 v o o,

^ 6y 6,

^ dt,I_l 1 n Hl Utlt FrlruunUfl 'r Llt L?'r Ln n Lil t?'r Fn fl Llt r?1 rn n Lu t?'t Ft'1fl n tn 6

rfl uru 41#ra.n:. n rru rfi o ul,i r narerad rrtpr oei rrufirnrtrl ufrQ n nr fl rfl uo' i , v d a 6, . ! o v t v

?L 1 n tiluil ail L?'rs vFro{ ?:_r ulun tn d Llr t?'ril 1n ??}J Luo r?1yr 1 n ??il n.r Lil rrn e

ffi#M@ffiffiffi ffi ffiffiM

t1':.! t.tu,ti &uvtr.nnll - nauilrpu'natus nlilLiu[ytl'tuutilfril,f;tu manqwfiuavn'tnr)fitffi 1 ,,

ad:adaiGdtrda:r,rlr.r'1il1il ,tL1nt:luzunty\:.tro{ntnd ilnLndw'{il niln??:.tw\tJ ill]l1ntl\3.tu , 3i' d r dI I' I 1 r?t ql T) r' r'r'l uyr yr 1 u t?fl n e 1 t?fl n ? 1 I il I 1l

Wlrlt drives this cycle of birth and death? We are born and dying

llrnrugh the power of vattavon, which means defilements (kilesa),

k;rrrna (kamma), and consequences of karma (vipakQ. These are

llru causes that sustain the rounds of birth and death. The defilements

(ktlosa), cause us to create karma, action (kamma). Once we have

rrr:lrrrl in one way or another, the consequences of that action (vipdka) ,

rri rlrrrally follow; we have to receive the fruits of our karma. Defilements

lnirrl to action, and action leads to consequences. As long as the

rkrfiloments increase, karma increases and the consequences

lrorrr defilements increases. This goes round and round in the cycle

r:rrllud vattavon.

' ii'rfr fr rrodlulsufrrdr"lri'ls rdiruruosriurie

: r nenrvvirvrrrnrtL rrqr urav"lq

: unlo.:n??il

Vattavon1. Kilesa : Defilements2. Kamma: Karma or action3. Vipaka : Consequences or

fruits of karma

*{**#b,\ffi,:

18 | A nnarnna niscourse oi? The Four Faundations of Mindfutness and Liberation fram Suffering

rrT vi r u#r r,r n 1 fl hi o fl 1 n rfi n ril m v n,r r r rfi n riu rfl un e 1 il il n { n e'r il rfi n rr^ 0d^ a d da

u- ,",

^ v v

no{il nfl tn n n e1il tn n n 0 ne 1 tJ?l nfl tn n rfl ?1 rovilxJnls y til rn F] rfl q v n 0,t Fr Ftt,9d V ^ 614 ral 614 r 6 au

n tn d uJ o t?1 n n n tn d une n ??il tta v?L1 nn ??N n HJil n [:.J tllu t1, 4 l1n t?']il 1 n ??il4'6qvht6oyaa^6[rdHJ0L:lutl/Ft LUt?'r LtJil1n??lroutllurlrFl LilrnnlL'tnn?til n?\fl1nn Lilx.r rt't

-"- UY| a r 6 v o

d1 r.r 1 ?n d'n {f d{ d'r ?1660 ri pr uri LdL n1 fl Ar uo'ru'rsro{n lrpTnfi rnd

All of us do not wish to be born because being born is suffering. When

we are born, a mass of suffering is born; when we are born, suffering

is born, Therefore, if we do not want to not be born, we must eradicate

defilements (kilesa). Once we have eradicated the defilements, there

will be no karma and no consequences; there is no cause for us to

create karma. Once there is cause for us to not create karma, there

are no fruits or consequences of karma, and there is no becoming and

no birth. We can cut the cycle of vattavon, that is, we can end birth,

aging, sickness, death, through the power of eradicating the

defilements.

s voAL'r Elfi rn d n ?rila:r 1 nd'u1 vro rfrrlq nili r fr rn a dodn 1y\ n lafi '[sro.r

r?1rfi51u:.ror niuotirrnrrrrTnnrfrpr{ululsrorlardr"hXlsr?'rrfii11,1r.ro.ioa3""

n e 1 :rTn ?a rn prfr u lulq t o{ rervi r'h}"ls L?l m 51 u?J o.r Fl x 1 ?J rn d fl n n e 1 il A s s1

?:gsr nrrrruy!EyrlJ'rilrnn{utulsro.rrarvir"lffin"lsr?'rrF1i'r14rros virudrduno, !o,irfr rna rilunnrnfivrr}i'[s ra'r mff1ullo.r

Phra Ajahn will explain defilements (kilesa), karma (kamma),

consequences (vipdka) briefly. Kilesa (the defilements or impurities)

is a state in which the mind becomes clouded; the defilements cloud,

MffiMWd ffi& ,ffiM@d' ffiMffi

,:trt t ,,tLtnt.nr.nu - nau#ryu'lfrtr*z F,llltuzntc,l.mtaililggtu ntnnqwfiuazn'tnilfizii I ,n

1l.ln, (l;t1ken the mind. For instance, when greed arises in our *,ndr,rrrrr nrrrrtls are clouded. Or when anger arises in our minds, our minds

run (:louded. Or when hatred, envy, jealousy, vindictiveness arise in

r rrrr n rrnrls, our minds are stained and clouded. Thus kilesa, defilements,

;rn (;itllod the conditions which cause the mind to be stained, clouded.

ri,vi rrrurirLodtr"[nosi'rrr,rfitn.rt:ld'rtldrursflo.rn,]rilTn?n t?'rvi1n??ilt4todilr r1l,t"t?)r't'r'il'nu{FtQfl01ulsflo.tFr?'uJLnafln n?''lNoss't F1,t1l.tt1*fl1 Fll'T.]

i'Ytv\ r' r n r' r'n n iir n?1 lr'ryrlfiunnn nrs l:luneerfi viru6fl n,ir t:lunr:ri:rrn

64 i 4 vt,v y o

ilr,i.t?1il:r':r':il'J'il'ln lL1nnn0zunylt?'lsyl\.l LFr?t_l n1u1nL?'lvl'tFl'ltJo'lu'lqflo.l

rrrirityrlr.r:rrr,r frnlqtolrrrfiEtqnnrrrlvlndri't-tnlvrituri'rlsflotrt'ttilfisL,, ,,', .l ; d &

I t r t I l'it,tr,! r'r I I{ w!tlV\UylQ nfUil1nfl U

Wlrrrrr *,, ".t

,nd.r tf,a inttuanae of anger, hatred, envy, jealousy or

vun(f(iirnce, that behavior g.n.rrtJ, karma, which is called

l\;nnnt{t-vipaka. Kilesa-kamma-vipdka. Vipdka are the results,

r ( )ns(.,quences, effects, fruits that we must receive if we act under the

rrrlhrcnce of any of the defilements. Our hearts will be even more

lrrrrrlcned by tremendous suffering...endless, inexhaustible,

rr rr rr:;tsed suffering.

n,, :l i i i,io nl rn ryvir t?1n?yvi'ryr1.in'rfl rliuodrr lorexnT slor rarl:kirr"rr , irril'r,rnrflnr?u firrerrorqrs'rflo.rtiltilnir trlarrl 1:-lrnit hJrgornfrnfi

,, 1, , , ,lrrirr firrarflnfiprdqqr ?:cflr y,tflrL1yr a1s.r'rFrFrudufrrflulTuneer6rd6o

r r I I ,r I ri lylq?n tilU?SylS?Fl tt_lill.]LUylS?Fl

ffi&#'' €turyfuffi& kffiffim

Kamma is action. You do something using your body, for example, if

you use your body to kill someone, this is kdyakamma (bodily action).

lf you use words to insult, condemn, curse or lie, this is vaclkamma

(verbalaction). lf you think jealous, vindictive, malicious thoughts, this

is manokamma (mental action). These are examples of kdyaduccarita

(misconduct through the body), vaclduccarita (misconduct through

speech), manoduccarifa (misconduct through the mind).

I d a - 3 , a 6 q v 5lY^ v vill s s 6\ilL'ril rio'ifl T1 ril uruo{ Fru oxfl fl 'l L:-l ullss fl Lu tn n d{fl 1 ? d.lfl 'l ?

6rdvotaa^6da64arililllssri Lu rn neruil'tru oeflT1n no n tnd n tadn noo't{fl 1

Dependent Origi*tion (Paticcasamuppada)has ignoran ce (aviiia) as

the first step. lgnorance (avijjQ is the cause for the arising of kamma

formations (sankhdra). Kamma formations are the cause for the

arising of consciousness (vinnanQ.lgnorance (aviiiQ is the same as

defilements (kilesa); defilements (kilesa) are the same as ignorance

@vijiQ.

olttr fi do nrr rl.rT.i nr m rTi fi dolqtot tarfiuft fiutilqnr er TiTan liTn ro Ti

r,rnr T.d6sqr TGr*er 1 Tivrs'rr rn vi'ru6.i t?fl ndro4ttr ur-l n'ir nrr u1il inrerslft nrrriltriqnl pr nrrrr fi Brro nflo{tsro{ tar

lgnorance (avijjfl is stupidity, foolishness. Our foolish minds are still

not intelligent, still foolish: foolishly greedy, foolishly angry foolishly

deluded, foolishly jealous, foolishly vindictive. Thus it is called aviiid,

ignorance, meaning not knowing, stupid, not intelligent. lt is the blind

darkness of our minds.

20 | n Onu**"Discourse on The Four Faundations af Mindfulness and Liberation from Suffering { tlvnt t u' N nautlr -tutonril tv FtlN uulnlnlutailfl gg'tu n't an qw fi uaz m a tlfiu? I,,

rfh l r r * :r l r't,er u d r d':-r rdos fr'uvl rv4vr o r{rvi'r ufi fi q r erur tiou fra utrl frou7 t) h I a V t a 6l q v O9^ dl

:l rirtr'r,ur rr'rtru.Ltl llsrrrurtlouelo'i{{1tilutlssfl L1,1tnFld.ifl'.t3 6.1fl'l?t1lu

r"h'i r r'hl r il r,r4 ry ry r ru i ry ry r ru rfl urls 4'fl lfi rfi n ur :.r grJ u'r r grJ rfl urlq {tLt#, , ,A d 6

rr l pr lrl4 r r r r,r'uvhl r?o a1 nufi rTn n v :-l?tnr v lX nl r Tvr lria rt r qrJr t.tr a

I rrt;h consequence has a cause. Lord Buddha first began

r ;orrlornplating, alternating fonrvards and backwards, backwards and

forwirrds, contemplating that ignorance (aviiiQ is the cause for the

rrrrsing; of kamma formations (sankhdra); kamma formations are the

( ;r rr rs(l for the arising of consciousness (vififiana); consciousness is the

r;nuli{} for the arising of mind and matter (ndmarapQ; mind and matter

rrrrr lhe cause for the arising of the six sense bases (sal6yatana) and

iio on all the way to the arising of sorrow, lamentation, pain, grief,

rkrs;rair.

v\',.r | :r' r Lr') d'rr rfi nr rrfrr fr fi q r erur fi I nrQl ilTfl n ffi'rfi fi sr arurqr n nrrrlTd n

rirrr,r1'rI ovtarilunrnl#lrrn frwlarvnrrr:lrfipr ovtarilunrntrXrfinrnn ovlr

, i l r,Lr,'r,rpr'Llililnnil tl\?1voiltvnu

rr,rving contemplat"O tn. steps going towards birth, he then

r.orrtemplated backwards: contemplating sorrow, he contemplated

wlr;rt is the cause of sorrow? There is sorrow because there is birth

11,r/i); there is birth because there is becoming (bhava); there is

lrr:t;rrming because there is clinging, attachment fupAdAnQ.

s']st

R?I

ad1fl1rJ

M#ffi d,e ffi&

I22 | n Dhamna Discourse on The Four Foundations of Mindfulness anci Liberation from Suffering

aissl

#rsrr

?aJil1fu

'!rrt,rt,ttilJ nautlr-uwrnrau* Flx&J[ilJ??4'i,r*/rr']d6#ggiru mnnqufittarntnilfi$fr I ,t

rJfrroaryilurvru1nsT'l

tJ5iu3

froonryrJurvr,-', ' n'r:iu$rnmJssnu a'l$J flf

n']r5flfl nfl flnd unglr

:;rrmrl

,,,.,,,

dr{'}fJ9llJv

oigsr

fiu'r:

?furu1flr

u'rru;rJ

({'til tuailv

dhnv

['l'nu'1

m"ruur

qilrmru

,"l}lt

iiilli,r.l,:l,tii'

1

9laru1 fi61fru wrm,,,1fiilffi

flf1 uSulv ':

,,,',r' nLTd n nrr ru nr 5r n ar ry r4 nri lururia un vn,:rl rYu ludu"lsfi fi ilff0 Lr,,,,^

4 t 6v I d 4 d I I d

Ft r r :J Ln Ft 1 U t[U { n O.i 4 n fl V].t 1l.l.i u q.x N Fl Q f l 1_l ?v n I ?svu

*s*** +l,r sros tesfu"**.df,6 . Rffi

,i'.yoda*il{n'155u?fia a1 u oryn dil fl'rfj ta

j '";ili :::,!1 l. .it .

nrrefrinr{luaql rflul*

24 | a Ananma Oiscourse on The Four Foundatians of Mindfutness and Liberation from Suffering gttt,lrtrrrturu.tntu - nauf,eyular?tJs n1cltu2n1nlrv1dilililE1u manrlwfitm:;r.tailfitifr I,U

There also arises sorrow, lamentation, pain, grief, despair.

Thus arises this whole mass of suffering.

26 N O Onu*^uDrscoi.rse on The Four Foundatians af Mindfulness and Liberation fron Suffering

d tj r q rJ r n r u ml n.i r n r afi p' fiufi o :iu fi rr ro r fi o ro r n r ed r d'ry ro 1 n 1 ?fi Fr

fiulo r n 1 ?fuull'r Er Lo1 n1 ?f{ ffL:ir_urr ro r "[ri'ail"[s l#q n1n l#rfl utr]qv-!'arr44

Fn rJ Ls u e { fl o.i Fr,r Lo.t vt yl't u r?Ei n e 1 q il 1 yl't uFt o n 1 ?El n lo r

Updddna means clinging, attachment, giving meaning to and holding

on to, determining, forcing and compelling things to be as we like, to

be the way our hearts wish and hope for them to be. Clinging and

attachment are called upAdAna.

ri'r.i r e rl r vr r utuls l o.i re1 fl o.r yi't u:ius yvi r s r uTn s d'nTuffi t or fiu rmhivq 4 v 64 14

'vq 4 v 64 u 6 e 6

Fr.r Ls fl Flilunfl n L?1 Lil Fl{ Ls no ro'uJufl n0 ro1 Nulllunr tfl :i zu nfl o{n??}t

rrrvir n earo d rr"[nro ti rrufir nrtr.lrrd,] d'Qoilrurufiuq y lfl ufinrot rfr:r1S9t

ir r r :l n aer riufi r?s n,i r o il r yr r u 6 o nr I r il fi n ffufl o fiu6'r s d r ur q s o,rv 4 uw t 6v drTruu'n rril n ilyiluutld o:l rynufi pr'l rTru rur rilud'r d'uoiqm d'ruur9U

oilrnru

Updddna in our minds works automatically, on its own. We do not

intend to attach, but the attachment occurs. This attachment keeps

hold of the results of our karma. We create karma through our

actions and updddna is that which stores the unwholesome action.

Updddna is the attachment which occurs under the influence of

craving (tanha) lf we can eliminate craving (tanhd), the clinging

fupadAnQ will also cease. Wisdom will eradicate ignorance, craving,

clinging,

v14 'vq 4 v 64L?1 LrJ Fr'r LS nO ro'tilUn n0 ro1

t !:-t!! i ,it.tvnttiltu . nauffryu'rae€N| Ftl,J|Luxit't.txwa6f,g5'tu ntnntlttfiuauatntJfitii I ,,

r r'l, r i

"l r,r r.'r,,r pi"lrirfr erorlrvnu froutr]d n o vtrt:luru nt#rfi Bror.l ru ru d'ruur

tq

r,'rrrrrr rr,'i'h,rr,'rln"hirfrnorl'ruru d'ruurdanorililvtlluoetlnnlu'[u"[srostytqqv

rr rrr'lrl,rrrrrlulqro.rtal rersvtfiun't'truoflln nrnrtloflrnd"tflrrunvffuuilu, n r Uv d d 6l

rrrl,r r lri.rpr"lto.tt?'tFru?uytytgoytyu'tu ofl1nLn ofl1nn ofllnlJ 0fl1ntilurrt - ! ' d t v o u

rrrr rrr'l.rJr',$'rnt'nr ilvnur3fln'irn'ruilr novtrnrlfiun{h.lrrdQ q:Jrvnufrfinr

rrr r r.'i'h,rr,r,,rlfiu rflufr'ravnl

Wlr;rl rs the cause for the arising of clinging fupAdAna)?(,,rnlunrl)lirting, looking within, what is the cause for the arising of

r lrrrr;rrrr1 (tryadana)? Craving (tanhQ is the cause. Craving (tanhfl is

llrrr r.;rrr:;() for the arising of clinging fupAdAna). Tanhd is the

I rirvnr(1, tlcsire, restless ambition, thirst in our minds. When we look

rrr,;rrhr orrr rninds, we will see desire. lt is this desire which makes our

rrlrrrl:; (;rirve, thirst, struggle with constant wanting-wanting to gain,

w;lrlnr(l lo be good, wanting to have this and that, wanting to be this

,rrrrl llr;rl, ;rll sorts of wanting-this is called tanhd. When one acts

.rr r.rrrrlnrc; to tanhd (craving), updddna (clinging) attaches again and

,rl,nr, this attachment is the one which stores, which collects,

.lr ( ,ilntillittes.

: J - , v t v a j v , qr t vr r rnf r 't'l/l'dvruu{t\{ttn't n1u1nil1uttr tqtaotfrolotnealyfirl"[fiyrlutlou

r rda o r '-ja

6lrlrr lrlr,rr.')nrFrsooqytsFtr0.tt?'t t?lnluualsnqooqilsnflotL?'l L?lsvtuu

,u3r-rf It1 tr,1i,lft/)'tNofl1n ne1:.lFlu?u Fl'l'ltJylyttloylytlluofllnflo{'ls

,r'lrrr,:l'rr,,d'r rflud'rso:lror{56'nadrhlrarfforrfrnnlfl'l lfin uri td:l Ft'tu

',,,,, r r,

r i i r,r,u n y fiuril ufr'r fi rfl ufi r*riluat o qiluri'r'[q I o.t L?'r

uLtlrnv

*&&*'lh#,ffi#$

,J.-ffiffiffi# ffi& €#;$ffi&ffi

I26 | A Dhamma Discourse on The Four Foundations of Mindfulness and Liberation from Suffering

Those of you sitting here listening, if you have some understanding of

the Dhamma, look within to your own hearts and minds, be mindful of,

attentive to the mind (citta). Concentrate, focus on your own mind.

You will see tanhd, the desire, cravinb, restless ambition and thirst

in the mind. Here is the master, the lord, holding dominion over

the cycle of existence, causing us to be born and die, be born and die,

be born, grow old, grow ill and die. lt is the poison inside our hearts.

o r d'ro rs nuvn rr'[u6o n 1 o']u FruvRrtruo n do grJ n evu:-r tiu tfi a n avnl

ri'uri6'l rfi pr rTa a v ufi nr ria a v ttn v ifi pr nnur unvtfi pr d'ruv't ua prq'ir ffruurvyv Aa A V o 6a V o 4

neutn nfl uFl,tfl o'tulq10{ tefl u'l L'lyru'ln !n n nefl olu1q10{ zua6v non1?v

n ?vulr ffa a v rfi erfi ufre fl d r ur s I o.r Fr 1 o'r s Fr uvn r s"lu r:J o r s n uvn 1 fl uo n, tv

n ? yvr t.l flufi u ril u n r n trirer rfi pr fr'rur,r r d'ruu r'[ufi fi d o d'ruv r"lu ilq

Dependent upon the eye (an internal sense base), and form or rilpa

(an external sense base) coming together, contact (phassa) arises;

subsequent to contact, feeling (vedand) arises, then craving (taqha)

arises. This means that this craving (tanhfl arises because of the

power of feeling (vedana). Feeling (vedand) arises because of the

power of contact (phassa). Contact (phassa) arises because of the

eye, the internal sense base and r1pa,the externalsense base; once

they come into contact, they are the cause for craving (tanha) to arise.

Craving in this case, is new craving.

o'r rJ Fruvn 1 fl '[u o r fl nuvn r fl uo n Lfl u n r 4'[#rfi nr rTa a v ffa a v rilu n,l 4"hXrfi nr

LQvru'r nvur riluru 41#rfi nr d'ruur dufr&rrs r n urfi grJ oaar terfi urrunaer

M&#,fu#dmffi& *wM€dffiffi&ffi

nauilryutnaruv mxuutvntxutdil#gtu n'ranrlwfittaxntntlfirifr l rn

d^ q t j dr da q , o'u dr r rti r r rrr rrtr,t,"r'ty[?'lNqm Ls Lut?.lot?1:J?1.in1EiL?1uSFl LS ?'].in1flnsyF]o.lxJ

i ,, , .j ,r o v o i e v vvr rr, il t l il t.r'.r :r?l.illJo lvlil 1 yd eJ ?{'l1l?:l Ls tilo Lss yoo n il l?11 $fl

'l.iuon Lv\ ?'l y

1.1.{do<3de64qir. ur,r''r'rrlrrrrtJpt't lru ilsiln ilnu ilnlfl ttn'tnilLs

llrt' rrrk:rlr;rl sense bases and external sense bases are the cause for

llrn ,1;s';1s11; of contact (phassa); contact is the cause for the arising of

lrrrrf1l111pr:dand);feeling is the cause forthe arising of craving (tanhQ.

llrr:, r;rrrrrr:s from us having mind and matter (ndmar1pa). We have the

lrurly;rrrrl lhe mind. Since we have the body and mind, the body

rrrrr.l lr;rv() sonsory equipment appropriate for the mind to reach out

ir r l ..r !n:;(: llrc outside world, thus we must have the eyes, ears, nose,

lunrlu(', lrrlrly and mind.

11 ,vdc{drdOda^6r , rtr{ r rlrr r.r r l.r lr,r,nrflnrottjuiu4rr t?'lil Lq L?'lilqn snnil1s1n6{11? d.lfl'l?

rIrr 'r rrrr'r;.i"nq'r ,^r.rur#uoitqlfrLfluir,rnrJs4'fll#tfiprd'tlra dw'rrlilu

r I ., r L r'l ri r,i r r,r?i ru ry 1 ru taihJ 6o t1 n'r rr,rffnrJfl nn n qrh rvr

wr. r.ontcmplate and see that it is because we have the mind. The

rrrrrrrl r)r consciousness (vififi64a) comes from kamma formations

1'.,trrhlrfrra); kamma formations come from ignorance (aviiia).

I lrr.rckrr€ ignorance is the cause for the arising of kamma formations

1',,ttthlrdra); kamma formations are the cause for the arising of

, ,rl',{.lousness or the mind (vififidna). This is the process according to

tlr,' 1r11111;ipls of Dependent Origination.

i, r r r r,r i, r,,iiryiruu erfi q r arurfround'rtrl froun d':-rrur fr'unro rrfr1 6oo4qqr

. i,,, /io nrrrrl.dtorfrStotl?1Lo.r Frl'tut.dtotlqlottertol6alqter!E

add4rnnfluilfluttFrH.t

ffiffiM@d,YffiffiM 'qbffi@ ffi&ffi

-t3U I A Dhamma Dlscourse on The Four Foundations of Mindfulness and Liberatian fram Suffering i.ii ' v, lil., ,tt, r.t,(tltilatvt1ltt*y n1ltLu2v11rl1r1fi6ililS1U mnnlt*frUuvmnilrtlia I ,,

r F{rrrrt, ililn(l itnd matter (ndmartpa)are the consequences;with mind

dnrl nr,rll(:r AAmarlpa) as the cause, the six sense bases (saldyatana)

erB llrrr (:onsequences. Each step is a cause for the next, hence they

arer rnfurnc(l to as dependent on each other as the cause to arise.

I - A v o , yd Y arrirrn ln'.1'lx'n.t'ln\tunnnldouflotv!?yv\ylftqlttn'lildo'ioEl1.ltyl'lullto.i no

r qv v v I

rrrprrirrrru rlrrr,r.rinrtqtnLuFr Lv\?lvsvfiunelsJyrnriri'tr,rnrgri'.lrlxfirartfri r, I q

rl r : ilil{nr rrrr,nir,r niuodrtdrtnlaflo.rt?1fiuflupi'rilndLiluno{ilndLfluriou

11 r rr1 Lflr uilr rn p.r n d'ldrfi nrduilrsrn Lu4 ti'r t?'lurrg ^

r'.tu"ino?fl d's +

r r 1 r r r r r r,'r r r.i'l r,ru.t,rr.,l :.tti'u rilun,l 4 fileo rfl uzu nl ?rn tfl utu Ft

Wlrnrr wn r:x:unine the principles of Lord Buddha's teachings, we see

llrol llrnrc ;rro just two things: causes and consequences. All things

lrel;rrrwrllr ir cAuse. All the suffering we experience, for instance, our

Ix rr lter,, wlrir;lr are a mass, an aggregate of suffering, is a consequence.

Ilriq r nnr;()(lucnce has a cause. lf we look at it through the principle

uI llrtr I olrr Noble Truths, the body (suffering) is the consequence, and

aartttnliryit is the cause. Nirodha is the consequence, and maggais

lltr r.,ilt:ic.

,i, ,r,,,'il 'drt'iitr frTro Heanr fir?fln'j'ro?ad's +

& oX teht y4 L4-r; jfl 1J:J fl U it Fr fl .r [il Sn 1 F'] ?O L g r?\ fl .i V\ O lV\ ?'r v Sv UUS.I :..l d.l vr

ira,o{.tvrLtJl_t?dila

9

lnrdarrrfraflurJ{il1frrerdofirna doolttr oittrfidofirna fiinafrz{dvVYFlo o1fix1 Lnno:r.r'rfirjryafl o.l r?'l

Lord Buddha contemplated back and forth, back and forth. The true

cause is ignorance. lgnorance is the foolishness of the mind, the

foolishness of "the knower" within us. The mind that has arisen is not

yet aware and wise enough. Therefore impurities are concealed

within, namely, the defilements (kilesa), which is ignorance (avijjfl.

lgnorance is the same as defilements; defilements are the same as

ignorance. The knowerwithin us is shrouded in ignorance, defilements.

d ll tJfr n n a q:h r u urJ n.i r n rar vfi o r d's ri'u lfi e,fi u

Dependent Origination (PaticcasamuppAda) means conditioned

arising: the Dhammas that are dependent on, or are causes for,

each other to arise.

6u6v6a6^rx uo efl fl 1 r:l u 11, 4 d.r ?J'r ? ril u zu n d.r fl 'r t rlj u r1,r 4 a ru ru 1 ru tll u zu n e ru ru 1 ru

rflurunurrarllfluzun u1:.r?LltflutuFr olsFruvRrslu atsnuvR'tfluonq E a 9g6vddd'4dtvqv

tti uzu n ilu t:] iln 1 ?d1r{1{ n uo a o El l.iuvt'tus.i t?fl n 1 1 0''1 Fl fl ! ss ti ttlr.i nu- ^&lLnvnuLnalu

For instance, with ignorance (avijjQ as the cause, kamma formations,

mental formations (sankhara) are the consequence; with kamma

formations, mental formations (sankhara) as the cause, consciousness

(vififidna) is the consequence; with consciousness (vififidna) as the

VAvt{n1fl yl.lLlvru'l vr.lsFl

t

r, r, , ,,rr l''lLitrn.irnfirlggru + ri'rrJfroonqrJr-rrvrd'rurioitt'rrilurlsd'fll#-J -t

rr'i.,,! r"ir r:il,oifi-J6on1 6rfirlany:-i?rilev 4nrv lnrrinav qilrrrn frnuuqi

, r i l r r r r"l r rl r r^r,,lri'triu

',rrll,'rrrrr;, the cause of suffering, the cessation of suffering, the path

l,' llrr.r:cssatiofl of suffering, namely, the Four Noble Truths; body,

,

"a2 | A Dhu**a Drsco$rse oil The Four Foundatians of Mindfutness and Liberatian from Suffering

a3g#td + :oJq

Ft?'tilq?{vryl

1.::.:.ttid::. .:.:':i .:..-..:

ftiaafiiri*)1:.::' ,

::*..:-.Ung-d6 -

.Fi.E$ir.&.{.EJ==

3- nnsfiTrr :

{frtinri'aw}

4. r1nafiT:anrfifid$dnr:t*inn#aovf

"x-oea"*rv: qltiirur6ulu x:cofialds $f1 sl

Ariyasacca 4'.

1' '.Dukkha,: :' ::',.:::':,'

{Eukkla;Saeca}.,':.,

The Four Noble Truths

$-ufering'un a!i$. faetsriness,.:'

-,.....,:,,,1 b: 11g€: -Sgf..A.rlllg,otigln of qu$--e-q!ng:1

The cessation of suffering, extinctisn of

il # leading to the cessation ofsuffering

4. Dukkha-nirodha-gdminTpatipadi:(Magga-Sacca)'

bukhha-nirodha-gamini patipada (Magga-Sacca) : see more in The Noble €ightfold Path, Page 3T

3. Dukkha-nirodha:

&*b-fr-# t,p"qffi

#... , nji

ffi! {ffi ffiffiffi

,,1, tit,t r.rt'nrilntutottxv nllLLu,tnlelw'td6#ggtu mnuqwfixa*ntnilfitifr i *U

t",.lrri,y ., rrrrrrrl, mind-objects, namely, the Four founOations of

l lrr r, ttulirr,',:;, l)ependent Origination, starting from ignorance as the

,,rii.,, l('r k;rnma formations, all the way to the arising of sorrow,

t.rrrr,.rrt.rtr,rr, pilin, grief and despair - all these concepts come under

tir,. I'rrirr rlrlrr oI causes and consequences.

,,, r'J, y'r yrLi 14'16rde 116 z odrr .irfi na4ri'r zun Mrriu rfl ur,rd'n rrilr

, . ,, , rr; rrrrrri rt;r.rr tild{6ntg1fis1?rur"[nranralrururnuvirlur fi??:.ryto.r' .t, u d v , a,,,, r , il rrr,r 1il.lfl'tynfl[1,tt?'ttfl't[.t'tv\4nri hiril:-rr:-Javvlqfi '[#re.lt.Jr

: ir r:r I rr ir i'r.r{ r rriini.dsXi

ttru. l',rrl lirirkjha's Dhamma can be summarized into two types:

, .r'.,., ,rrrrl r:r)nsequences. There are principles of causes and

I'i 'i,{ rl,lr ", r )l (;onsequences. The Dhamma all come underthe principle

,,1 ,.rn'.,,,ur(l consequence. The more we study, contemplate and

r i t ', I , ,r r llr( ) Dhamma of our Lord Buddha, the more it challenges us

r, r ir''.1 rl ,rrrtl vr:rify it for ourselves. lt calls on us to act and practice it.

ti ,rii r,rrrhrrc the tests and we can prove it for ourselves.

J ()*,r*${.i ffiw tp

'h;v,#;1- .,;,tu) (fu:'

s4{

n 1 ?fi s r ?ru'r vt 1.i n 1 n il fr il6 n 1 :J u dn d?fl ds + fiu u n I { Fl 1 :.1 1,1'r :-ir vi r urt o u

,j rl#ri r r,run u n riurdr fr o utrJ et a u ri'El ri r r,rupr fi s l arut4 n rirrfr r fr fr o utrJ 4" --"d ---- ;--'---*',-o

q

vadovadadilvrEl 6ilvrfl ilutn f'lvl [stJutn nyls F]

Wh.n *" .onriO.r the practice according to the Four Noble Truths,

Luangta MahaBua taught that one should note suffering, be aware

of suffering, and then look within to see the cause of suffering.

Contemplate, be mindful of suffering and then reflect back to see

the causes of suffering (samudaya). The causes of suffering are in

the mind (citta).

r?1 ufl n ufl y tfrr!.1 d n drt n r tL iar ufl uU nri lar fi s r arut ax n r I tar art n r s ter,v

riurflud'Qzun urid'rp,lnl#rfrprd'xnrsriudoaUri'tt aUri'tlviru'fiXfroutrJafito-a - - -q a

fraut:J 4 a qfi'tL nqri'a fr 6o d'r d'ruv'r n1 il d'ilu't nr piruur inr riruur n'')

- J dr u 11 r, 6vtyoiruu rtju rnr n vda a ruvt s tm Llt rto.l tttl n fl LPI n 1 il rl ruy1 n ? n cLlu.l ?ne n ruu lrarlr nri r s yi r d'rur,r r 6 o n't't t tvl vu'luo s'r n rar a1:1fi ls Ltdr rm q v tfi u-- ei"' - | - s

We further discern - our bodies are suffering. We investigate ou

bodies - our bodies are a consequence. But the cause for the arising

of our bodies is samudaya. To see samudaya,look within the mind.

We see that craving (tanhQ is the cause (samudaya): sensual cravi

(kdmatanhd,), craving for existence (bhavatanhd), craving f

non-existence (vibhavatanhd). Craving (tanha) is the cau

(samudaya| We don't need to separate kdmatanh1, bhavatanhd

vibhavatanhd. We can simply say tanhd is craving, ambition,

wanting. lf we look into our minds, we will see it.

A Dhamma Olscourse on The Faur Faundatians af Mindfulness and Liberation from suffering luu

'.vr1VqUl^c^6tYt

rr 'ry'r

rnilir,"rr;,,-iu't{ifluriorJfrffi "L#virunruunr4nrt 4rrrr:lolrnfiln

r''.!f,vvrun rrr rrr rrrr,ur|rriq1?rurfrnrg nruunyl-qrrrurfrnrgtt6':flouna'r-rtrJ4fi1nI ". . o d y 6, ,1 t t , 4lirt'r rr'r r(;ilr.t |ilx) yl'lU'l'l nlUUnylnflLLn']nAOULll4d\il4 n1'l'ltlOUFrO

' ,r , ., .r A , h r q aqr',r,,,'l1lr,1'lr urr"l,.lfluunrfrouhJ41o ro'ldfifltururfiru,lnvffoutrJ4lo rvlarv

rr I Ll I I I1 l rt tt.',t'r,l' t,lyLfr nfiUffi effitS

I r rr ynrr rrll lo use this as a method of practice, be aware of the body

r{nrl !rn{! llrrl rlesires in your mind; see the desires in your mind and

llrerr rnlrurr [o contemplating the body; after contemplating the body,

llrerr krok within to be aware of the mind. This is what Luangta

{Mrrltrlrrr;r) :;irid is noting suffering (the body)and looking back to see

llrp r.irrr;c of suffering (samudaya). Looking back to see

'l:lnttillityit nreans looking within the mind. Use the mind itself to look

wtllrtrr, kr :;ut) the mind. Use mindfulness (safr) and wisdom (pannA)

Ir nnn llrn rnind, because when desires arise, they will arise in the

rrrllrrl

r !r !.r,r rirr,rr,r'1,'r lq; virufroul:-l4ufrrnrlrlun'r'rl.rofllnLtnvn?'rruournsvd'L

rrr,r, rrr?r'r,{'l,rl'i'll,inolrertfiunQr:tol1n n?1}togrn6od'ruur:iufiqypr':t

r=! ., r r'I r I r ii1,rr,r,,fi,r ii d'r n rr I d'r#ulilufrTao

lr y l r krok within, look into your mind, and you will see the desire and

llr, r .',:;;rtion of desire. When we see desires in our minds, those

,lr, ,nr.:, (l;tthA)cease. Whenever we look within and become aware

,rl tlr.',r: r'lcsires, the desires cease. This cessation is cessation of.,rrll,,rrrr; rrr the Four Noble Truths (nirodha).

*'io*#,i,eqf

w*) ffiffiffiffi€ ffiffi -&trMWd%ffi&ffi

36 i A Dha*,na Srscourse on The Faur Foundatiotts of Minclfulness and l-lherilil{rrr fron: Suffering

o ! , v v1 tv - Y 4 4 z t^ G 6t

Lul ruvvr ter I o un a I Lil l o un n I I 1 uunt o ll ?? n n o fl o ll fl L n LL uvl 1.i n I Luu

rilunr.lr.Jfrffi

When we are contemplating back andforth, this activity is the path to

the cessation of suffering in the Four Noble Truths (magga). This is

the method, the path, the way to practice.

nratr'illuu'tfristts nllLlu')yt1.ilx416ft#ggtu ntnvtqwfiuazn'tnilfiii j

:Z

,i,,L,,i,i ri tJ . t6flntnil?1 arflanqtfinrut:n urrja'irr ' r I, r rr, r r'r lottj:ynr: a.-utitvra?H*

aijiiiitll,r

,iiirrr,lrrttltl:

.irril I tl't I

r ,iirr ltit.tilt{l

titrt,,r t,'i t

irrrr r r r,t t|

lt'rr r!l!l

.i!ril i,lil l;,

rfiusau k{urri rrtrruja?fla-od + nio rfiu'lsr:ai'nr*afx3o foqnnunraqnrnrynni"rqFlauff nQnnilfl u{arfiurJfrooaqrJurvr

nrt*f*:sulefilf i'r,uncilr.ild'sri'rjrloWfi rurylai'^rri'ilfl

fi a 5. : rrmrur]:rvrq 6fr auvr1.: n't EJ uav?'t 0-1. nr:fnur n1 srro;hiri nufa a.n r :*'n gn rJl n 6 n r ru tvrff-s u i u-4, rio rJ fr rj6tu n r t t{u o r n et r r ru dr, n r 5 a ? u q ilau [Ha{0fJ [xJa?1eJ lil[u80[lJEJU

@ u,4O?14'l d'l d.lfllJLJ

uo:orsau'lai'uri r6qo?n 4

darilrritru-u$a l n:s?i'lsou triuri nrn4€n 3.rd\

r?i EJ { fr fl ra u [r,{uri riufr o arfr u il:vn o u a-ru rurfi vl

lirrl1fl'rlJflail k{uri rjmu nta a-l.reirjilr'ru 4dqel

:vangau toiun anrJggru 4

sro.r6nrfuzau kiuri curu +1. rlrrurfidrmr rrmirfr :

2. afruurnrur rr:ufi:

3. nrrr.rqfioarorrr tr:uti :

4. rydr?'rYl-l tr:rufi:5. 45'lr$ii€nissrJ*'iviggrurt?5ilfl{ :

STla 5 :The Five Precepts,

1. PAnatipata veramanT:

2. Adinn5ddni veramani :

3. KEmesumicchacare veramanT:

4. MusEvddd veramaqT:

5. SuramerayamajjapamadathenaveramanT:

riritrnnrttJarfii n, tduqrnnr:xirnr*J*rp*,{r *d'u

n'uqrnnrtfi otarsa.rdttrfi.laitd, r{uornnr:a''n Tns-^J.du$,lslfl T5tJfi ytfl Yt'1fl 1El?l51lfJfl u

ri'umnnrnjrsnqdfi otunrer, r{umnar:cirtnvrfi nd.tdqfdufn'lsi?irriluur{uarnnr:txntfi q Tfl fi n fi *fln*'}'t

-JYd[?u8'] n l-l'15olJu'l tN1 o a q51

Rules of Morality

io abstain from killing

to abstain from stealing

to abstain frcm sexual misconduct

to abstain from false speech ,

to abstain from intoxicants causingheedlessness

I I ,1,;.rii ltre Noble Eightfold Path

" ", r r . tril l rr Right View, Right Understanding,, , ,'

' ,. ' .. r rh , rl rl); r Right Thought

r!.,,,, r.i. r( . r Right Speech,,,,,,i.r1 .ililtrl,illlil I RightAction,i,!,',r1v,r RightLivelihood

,,r\/.rV,rr;t . RightEffort, ..rrr Right Mindfulness

' ..ru;r(llli : Rioht Concentration

, .i,{, nr()ro in the Four Foundations of Mindfulness, Page 45

stF"sr 1,#

s*i* ':#- rill {m

0 srr#4'*K '&",

' ')kx

'.;1, '#&

w€es *.; s"

S"r.ofn:st;) ft,:'

L'.

e,F

- X^ v - v .^q Y oa ..e'----.Y.ffuf, iil uu dnl o{ oTa ds 4 u d'n :t u't r{ fr rlggruri'r + fi 6 o u dn oTs a'q + ll n'n

ffi n d's + fi o qj"Lur,r d'n il u1 d A flfl Sr uri'l + #tu d'n il u r a fi 1153 I uli'l a ri'l

u dn ci?s dq + ff o qjlur,r ffns o.i ilfr s a 6 \ rJ p r vr m er vfi r4r d'l d'ruu'r o eiv6tvv4Y

t]luFl'l Lsln tq''ln1?

This is the principle of the Four Noble Truths. The principle of the F

Foundations of Mindfulness is part of the principle of Four

Truths. The principle of the Four Noble Truths is to be found within

principle of the Four Foundations of Mindfulness. The principles of both

the Four Foundations of Mindfulness and the Four Noble Truths can

be seen in the principle of Dependent Origination, since craving (taryha)

is to be found, acting as the meddler, the busy-body.

^d rA o^Q v q t , , l^ va d d

46:J fl :JFIn I u dn-Lu r-u 1 tua r lar s v Fl o { il fl L Fl Fl'l lJ u n n o ?fl t l ?? Fr :J o'l Fl

A d d- 4o?ml a?Fr r.ro.r Fr I LNo L?'rs vlll d eil sixlfi q v nldo lfi fl I fi n n I rB uun vfl 11

q

The overarching principle for practice is that we must practice

according to the principle of the Noble Eightfold Path. The Noble

Eightfold Path when summarized can be categorized into just 3 groups:

moral precepts (si/a,), concentration (samadhi) and wisdom (pannfl'

38 | e Ona^*u A,scourse on The Faur Foundations af Mindfulness and Liberation from Suffering il.!rt' t't,t rr,trtf[nmtntruv nllllu2ytl'1l111il6#g,tw manqwfiuaan'tat]fiii I ,n

tflrrrr rirrrlr,r"n::,r,,r,rrilrnd'[urihJlr]'rfiBr frinarrirrlufiufioqjrrfrrrrrifi,^a}rrit u Avv '- , v 4

It rfrrr rrrtlr'r'nl uti HJ ltlutnn{ynou w\?''lysyuut?lsyFlo.i?nlflFln uonsln

J r1. i, r r r r r"1 ir u'fr,; lrrs vfr'os ts3ry dil'tA r,i rtrX"ls alL av5tisr nfr tn n

lhlq lq tirrp;rressing new defilements (ktlesa) from arising. The old

rlplllenrnrrls ;rre still there, but we must stop the new defilements from

nlllriU ftrrrt= fherefore we must observe the moral precepts, living

wlllrlrr llrn lrorrrtcJaries of the morality. Next to being determined to live

llr ar'r;rrirLrrrr:c with the moral precepts, we must cultivate samddhi,

Irilil Fillr.rliorr, [o calm the mind, make it tranquil, thus suppressing

lltp rlefllntttnttts.

dnrrr rErrn'r rr rvr:::r')uaflrnsv$r{n{ffifl10onil1vt1tnttLfr1rit6' il't'tQ'ts'ldr,ri - ,Y r ot ^fl [lllrtr l,lrtrlr lrt'.'l:: r]trnuoqnlfl tuqFl

Wlrerr we lvu rrr accordance with the moral precepts, craving (tanhd),

r Hr rrrnI rlxprrrss itself through the body or the speech; so it writhes and

Erlilliln'r ttt:;ttl0 the mind.

v

rr i r1lrrrtrr ,vi rudiill/r?lt#d{L?v{:lFrQrldBrau1loln'rur,1'rnra'[s6nfrlgnre

r,, =,'-r lri'lrJrir tn,;'lltnu fiviruu?gn'ir n:lrG

l,r,l lIrrhllrir thus taught us to calm and restrain the restless activity

rrl r r;rvnrr1$utha) in our minds by bringing tranquility and serenity to

,,rr rrrrr,l',, which he called samAdhi (concentration, one-pointedness

nl trrrtrr l)

,,A.n. d u '-et v 4 Yq v 4 Y gt

{rl fl ffi ,i r rfl uq v fr'o r d'r'[s fln :er fr n w\ ?1 vn'] ? d'{"[s f,n :er fr n fiu ti] un r ail pr

Y ^ x 'qe^ 3 q v61nuflrndufl1Ll Lil LttnnluLuile [s

A Dhamma practioner must commit fully to observing the

precepts because this commitment will inhibit the coarse defi

from arising in the heart and mind.

-.k€ffiffi @ffiffi KffiMffiI

I

4av'{1un vvlFltl

yi 1 un o{ vi 1'[s}i'\fr fl:-L nr m r ar :r! r,r,

^tzunLv\il LtJ Ln tuilounllqnnou

rir'[qrotre't

ffi MMffiffi& %ffi&

40 | a an"r*u Discourse on The Four Foundations of Mindfutness and Liberation from Suffering

j 3^ ht a d a ! ,j 'r j

tPtflll"toiFlfl0.lt?'l lN?{.1:Jt1\?lvnLndv{'1t?lunnnt?o.ieil t?o{t6a{ L?o.in!

iJdi !-'r?o.i?6 L?0.r3{ilzu6 rro.r?'rFtv r?o{nruu'l 60{nrl1iltnn arer'(Brfifiuq

These days our minds are not serene because the defilements steer

our thoughts to various sights, sounds, smells, tastes, touches, to

sensual desires, to cravings, to greed, to all sorts of though

motivated by the defilements.

fi rn a ruai tiufius v ud n{ 6'rtrilA' :iuq va irr4 e o v U tqvv

rlrrJounLnnil1uilu Ll.l n :.luts?cx{on tiuqv

Phra Ajahn invites us all to to bring serenity, tranquility to our minds.

Those defilements cannot appear, they cannot proliferate or propagate.

It's like they've been sterilized or castrated, and they cannot flourish

in our hearts.

q rua r ffi l o { n e 1 rJ d { r fl o.i'[s I o.r t?'niu d rtr]"ls tfl fi n e 1 il 4 IThe quality of serenity or tranquility in our minds, brings us happiness.

tV

n'rudx{il1flq6'tL + ollr't? fioeiord't tdofi'rornrai ugnsr srin:grtrnrqa

rrd?.rl,lln1R Lrda{il'rs Ft ilaQ{ilr tfi fl rfi tm uaxrartT rfi o'lri'lqfl a{ t?''l

lA'funrmr4l

We strive for the 4 requisites (paccaya 4): food, shelter, clothing and

medicine. We strive for wealth, status, honor, We pursue all this so

that we will be happy.

nauilryutoaaetz n1*Ll1"{rn1nNv1d6ilgg'ru n'rawqwfiuaxmnilstiil I *,

) i,'.o Y6 u Yo^ - ;r,F't rirrl'rrvir.:i rril Lsttdr{u't !'t{nt{fl6il1/'t.t :l't{Fl?{ntJFllr'l.l 1l'l{Fl?.i trlu''l

r r r rn i rillfi rr1r I hifiovtrlilurr?aqwiuou

lhla lrirlrlrirress that we are diligently in search of...sometimes we

are urirlilicd, sometimes we are disappointed; sometimes we gain,

Ennrnlrrrrcs we lose; nothing is certain at all.

il l ; r! y r r r t,':,r' r'vi' rufi o un r r r 4lvr x d'nr"[l;ri'l rm niuo d l{ s v}}'d.l:l ev{l ttnufr

,, ,-,rlrrr rrrilt,',rt{ '[rlrard'nrnevttdllo{fitndhiQnatl rdo6natl116'16nsv

Ilrr r r; tilrt

lnrrl !lrrltllra taught us the shortcut to happiness, for instance, by

rEFlr.rililn(l ;rnd extinguishing the defilements, instead of running after

llrp r lnlk rrrrt:nts. Once we restrain the flow of the defilements, our minds

arE nnrn(: and tranquil. When the mind is serene, the mind willattain

Ita;rptttnss.

.,,, r i,,, r ;r r i,l lr rilud ur6 6 nrfi nrre.r 4ri 6 nfi nrr rH'6'nrqaef G nfi n?'ltJd'j1.i1d?

rrl{i ry\r r,,r ;lptiindt 6nfiorr4nrn

llrn .,nrcnc mind has concentration (samddht). The mind is happy;

llrn rrrurtl is wondrous, maryelous; the mind is bright, illuminated,

i,l,tilklill(1, shining. The mind has energy and power.

,i 'r Ir,, ,,r.ri.\rrljfiIolGnfitmqylo'r:.j1frs1?rurfrunr{rr,lrrvrqr,lrrIod'a rfie

, i r r,,i,, r,,''., r:t.t'nnliqlnfi'f"iqlOlUafq

ffiI

ffi

42 | A nnr*ru Discourse on The Four Foundations of Mindfutness and Liberation fron Suffering

These are the qualities of a mind which can be used to contemplate

to investigate, the causes and conditions for extinguishing

from our hearts.

onuilryutaetxu o1*ttuxn1iln1fr6il;;'runtanqwfiuaun'tatJfitii { Ut

d fi rfl r,r r r, r r 1r n.r r )'r r 1 ufl d ul d A fl fl Sr ufr o r,rfl I

Tlla ta urrr nrcthod of practicing mindfulness of the body (kdydnupassand-

mllrntllmn).

,tulaqavGr r 1r r 11 rir f h ;l rr riiorzfi.l d o nr uT r4fl a du1 n1 :lfi q1 rrul f tfi un lfl

Ore ;rrrrr:lir:() of the Four Foundations of Mindfulness (Saf/patthdna) is

rrrlnr lfr rlr rr rss of the body $AyanupassanA-satipatthdna), contemplating

lhe lrorly, sccing the nature of the body.

i a d rl r, r r r vr 1,r' r 1 \r'iJd d u't n I il fi s 1 ?rul n 1 il fl teilu'l

I tre anr ;( rt rr I l)ractice is mi ndfu I ness of the feelings (vedan dn upassana-

aallpntlltiltt;r), contemplating, being aware of the feelings.

= r v4 A." - q 2'a 9- .- l-aa^ .^11 rr mr rrd u l:nif l,uilduil'lanrrr:.r'jrra'rlfrnF t6d'l:Jd'ryruvflo'lt?.lfittunv

ra ,rrj lvr, r::r.ror r,nrdfirflufid't fivirudfln'jrafir155ru afirlggru toldA

'fl,,ri,,1r'lrir.'iir,urrrrd'nrtri'irnrs l#ulurqilu'td'nrlri'irnuul ue'rtri'[rirQilu'l

,, ,'[rr'lrir, ,rr r,r'rl,rilqinrtL rarlil'[riLevru'r urvrurti"hir?1 t?11il'ldtlvtul

,, ,rr'lril'iL: r r.r'rlilkinrfl toldAtflud'rnnrtl riruunrff hXnfiud'nrrri'irnrs

,1, r r r r-i j r r'.r'yn,r' r l,ri fi rer ufrrtrlo {lulfu

Ilr' wurrls "being aware of' here mean we use our mindfulness (saf/

rrrl {rnr r:lr:ar comprehension (sampaianfia) to be attentive to and

{rwrl{r ul tlre object of our meditation. Use mindfulness (saft) as the

vv ,4 qw O 6t _a <\ dw\ ?'r vsyuuil ?vv'{vr fi Ls'r s.r !u r?1 n 1 lu'r 4 vr Ln"'l r:_l u4 vr fi 1 4d n 4 il Lnl 1 il 6

way

4). ftibreath

ri'rri'ro qj 4vrTnl1 1#Q nfin r?at rd En do dtj r 4uTnl

Therefore, Lord Buddha taught us to cultivate the mind with the

Buddho, a method of recollection of the Budhha, contemplation on

virtues of the Buddha (Buddhanussaffl. Buddho, Buddho, Buddho

Mindfulness (safr) is present and regulates the mind to focus only

the word Buddho, Budhho, Buddho.

rr.rFri.ru''rfiriuenri'ur{1ri'rorurilruafi urfl"lsr?i'rrarfipif'jrqvr li'ru

oon m fi dfi ,jrTn riluvlvrlnll r,rr uln rfrr4vr ilr fl lsoonTo

Sometimes we do this in combination with mindfulness of the

(Andpdnasati). Brealhing in we think the word "Buddh", and breath

out we think the word "dho": Buddho, Buddho, Buddho. lnhaling

think "Buddh" and exhaling we think "dho".

n'r ? rs?ru o'r utl'r urn F fi 6 o n r e rq?n :r u 1 d A fl n q''r ufu ro.r 6 o n r e ri r raundJd

AYn1?vrs'r?6u'rn:r n't?Fn:.rn:r n1??nil

E

Practising mindfulness of the breath (Anapanasati) is also a

practicing the Four Foundations of Mindfulness (Safrpatthdna

noting, being attentive to the breath, contemplating the

following the breath, knowing the breath.

ffiffiM ffiffiM rsM ffiffiffiffi

44 | o Onr*,m0rscourse on Tlte Four Faundatians of Mindfulness anrl Liberation from SufferingJ

foundation (hence the name Foundations of Mindfulness, saf/patthana)

Using mindfulness as the foundation, see the body as simply just

body and the feelings as simply just feelings. I am not the feeli

I am not the body; I am not the body, I am not the feelings. Feel

are not me or mine; I am not the feelings. The body is not me or min

I am not the body. Use safi to neutrally be attentive to, to note the

and feelings, and see that they are just as they are. The body is si

just the body; the feelings are simply just the feelings; and there is

me or mine to be found.

qd^VtY6^[ulcuyyrt?'tv\s1?ru1n1fl nlNan']El toldF]n'']l/l"lFlsnsoanla t?'rnto'']s

rmfiu irun v nr r in r s ro rQ nror rarfiuuun y n r r Snuur lvr a'r yG n rilufi .ras,S d6t, t

tt6 ft.i lnnu lulJ?1nn ttn t?14J

As we contemplate the body, are aware of the body, use mindful

to focus on the body, we are using our minds (citta)to be aware

the body. We use our minds to be aware of feelings, because it

through the mind that this world appears to us.

tur n n r s udr fi fro ur r 116 n ff i:l uQ pr n rurJa nur rar prQ pr u6'r fr fro uar r n u.ru urauc9q

ff iilurrvruruflaaur rar prG n u6'r ro 16 n err n n r s fi l:lun r rrurJa aurqsuq

trl BrQ n fi lil uQ n n rufl a a u'r froutr.l pr rr yr ur ff ufl u u,r yr ur urJa n urqq!q

After being mindful of the body, we move our awareness within

attentive to our minds (citta) This is called mindfulness of the

gffi$fuffi"*;, . %ffiM'i.t; Jfu#zusi@&ffi

I

tt,un'lilt'n1frttuv. nlurluxnllull1fifr#ggtu mnvtr1wfiuarmnz.lfififr I 45

Ls1r1 I l1 1:, 1 1 r, I yin'rzosa6, nr:oftriruuprfiortruldqvf{HnrEJ"h{g r r i r r r;r, r r, r r r:rr I tJuo3t 6a fi rlifi ficxl'u 1ru-ul[luuatriu

I rll rrlrl,r,trr r,,trri'il6gru

J I rnu ntrrl,ti.lu r.tffilfl$rU

t rr-rn rtltl,t,lIr r,.titi'iltr15fU

I rirril rrlrl,l,trr r,tr,iil,l5rU

rlr1r.1ltlr, rrr; r 4 : Foundations of Mindfulness

I l,.l\ ililll'.1

' 'ir,, l,lll, il il t| ), ll;l;itni :

: , .!i rriltl,.t'.'.,lllit:

I I rl, !IilIr.il|lt1)ili;Sitn6

Contemp{ation of the body, mindfulness asregards the body.

Contemplation of the feeling, mindfulness asregardsl@ellngal:.1,,rl,fi ','..,,.,1 1,;

:,",, rr -,"'''i.,.1. r' :,,

Contemplaticn of mind, mindfulness as regardsmental conditions

Contemplation of mind-objects, mindfulne$s asregards ideas

,, ir,rrr:,1;rlirln, several words are used to describe the action of

, u rlr,,.',,, (.sall): "note", "be attentive to", "be aware of', "be mindful

,r. lr" ':ioc", "observe" and "contemplate".

I46 $ A Ohamma Discourse on The Four Foundations of Mindfulness and Liberation from Suffering

(cittdnupassana-satipallhanQ. After being mindful of the mind,

move our attention to the feelings (vedana)and this is mindfulness

the feel i n gs (v ed a n 6 n u p a ssa n a-sati p afth a n a) . After watch i n g the m i

we use the mind to watch the body, wnicfr is mindfulness of the

(kdyanupassand-satipallhanQ; then moving back to the

of the feelings, this is mindfulness of the feelings.

vddra'eo!qra6

'ffufl l:lun r nrlfr tjG flunr nrfr rer ro'url n 1 rYL lun r a:Jfr ffi r??:r il ?v,vrtrrrt

ri'r fi u ri'r rfi u ri'rrir fi'{uo u ri'r o qjtuvi r fi fs n r rEri'.r o qjluvi r fi r6uor n

,ion',, u. tri'lar ri t rupr n nr ei o o qi o d r{ d ril un r a rs?ru er u 1 d A fl flS'r u

This is the aspect of practice. lt is what we use as the guidelines

the practice. We use this method of developing mindfulness whi

standing, walking, sitting, lying down. Both when we are doing si

meditation and walking meditation, we practice mindfulness.in

way. While meditating to develop the mind, we should

and be attentive in this way; this is the development of

Foundations of Mindfulness.

fiqremnrs nrsruflnaur fislarurr?viu'r r,rvrururlnaur fisrarur6qq

6 n n r urla nur ee rutr-l ud'e ff M r ri'r'i r n :ar rurla a ur #o rar q vfi s r aru

orerrurJa nur uilu ro n ru rr 1516' niua ci r{fr s r erulo?fl d's + fr s mrurhs",y

z fi sr em xr eanrfi or r{' g fi sr erur zu nro.i n1 ?il ?vvr n fi rlfi ffi fi rfi nrfi u"lui u,"^ h '4 '

I' du

rfr otil'Lri lsr o r rrrtrl fr prl:l rn' r r t:l fi o lo r zu n q r n n r afi rar d"r'[n rJ fr ffi urfr,,t4

zunL?1nnflud

MffiMWd' ffi& #%ffi,Mffi

,',,tt rttrttilaJvtfrrsNv nl*tlu")xrta*tuta6#goatu mnntlwfiuaxntnt|fitii tr O',

I rrrrlurrr;rl,rlrnr; the body is mindfulness of the body ftAyAnupas-san|-

adlrlrilltttrt,r), r:ontemplating the feelings is mindfulness of the feelings

lvrilltut tnttl,,r;r;;rnd-sof/patthdna); contemplating the mind is mindfulness

rrl llrrr rrrrrrrl (r;lllSnupassand-satipatthana). Combined together they

*lc llr' ',,un() as mindfulness of the dhammas or mind-objects

1t ll t itr t tt t t,rrrulrlssana -satipatthdna). Or we can contemplate the

Irrl rr l, rl r;r,r l:, orr their own such as contemplating the Four Noble Truths,

, rrrt rrrl rl, rlrrrr; lhe Seven Factors of Enlightenment, contemplating the

llrl,L' I rrtlrlfurkl Path, or contemplating the results of our practice as

llrrry rrn,;. rr orrr minds, so that the mind does not cling, not attach to

llrr' rr'',rrll', wlrrt;lr have arisen as a result of our efforts in the practice.

i,, i i r j i', t r 1 ; l i r lr iriily"[u6]j""1 rilufrorJfl :iG rfl uoSgdqvr'l 4 lr,r'rdfr rT53'tu

r r ; i.r lr l'r r rn un vo?sr aenr fi o.r ri- a 6{ tiluudn nael v},lr-il1 #on'.r ^1..{^ 6t Ozr tdd o'- VtY? \Y91r r r il' r t I i |r tn no tLluLtueil1.l L1nil1uzuu tnfl?F]11{un1u LFlElu LFlv\.i.r, a

the F ,,i,',' , lr ,r ,r r lr lr l:i::.'nqfr rort:J:Jfr:J6 r,rrnfifrofrottqlilrfrrtqrlavrAufro

, r i ,,.'i .i , r lrr r.rilrr,,riinTonraqnr4flduytu'ri'u w\?'ryt?11frL??arfltilutxn't

, , ,: ,r, , r r rrrilrrr.,.r,rvrdntrilrnMrtr,ra nadorrnrdrr,rf,ltl{o{ostq virufr^r o U, X

,,, : .i i r.i rr I tlit ll l'/ln'yl'luttlfl Lonld LflFlouutnfl

I Irr , I rl ,, u rn nir [alk on the principles of the Four Noble Truths, the Four

I ,r ri rr L rlr, rr:i of Mindfulness, Dependent Origination, the Noble

L, 1!rtt, 't,l l '. rllr, which are the key principles, in both theory and practice,

i r, , , r!, , tl rr : r ilstioguished guests gathered here today some guidelines

'4&il

&dT*Wfrr'tff,I''ffi WM.WM

I

t48 | A Dhanma Discourse on The Four Foundations of Mindfulness and Liberatian from Suffering

for use in the practice of Dhamma. lf there are any doubts or

on any aspects of the practice, Phra Ajahn would like to invit

questions and discussion from the audience, since he has spoken

for a little over an hour and there is not much time left for addressi

the questions in your minds. Honorable guests, please take

opportunity at this time.

MffiMW ,'?'*#.,ffi}ffi ffiM

--*-|

,t'!,,tt,r t, o,ti,nn)lryu'rattut Ft1lr.u,tn1nl.tv'rdfrilgp.'tu n'tnntlwfiuazmntJfitffi I OS

*ll

ullf ttlloN 1

Aurllerrr.c . A r;larification-is it really necessary to have an object to

ft rr u', , rrr wlrr:ll you are doing insight meditation?

. .J i. ^- o dt v Au d 6e,,,1,,,, rrr ulyi t : rrr,uyfrvt'rirlaaur qrrfluturfrfr'orfroraelniLri"lsrfrrhl

.; rliirrll

' 6v d 6Y d daq 6Y d dr, r r r r r rr ;t J i,IlFlO.l?..l dt.l n yn nO.lelOl ?:.l tU'l:lddUl n nO{elOleilJ CU

, t4 ,d' rr,r'lrll,l ,t; LLlN.llU?l1

I r nrrcldlor tor Phra Ajahn : One must have an object for meditation,

nrt,r,l[",:, ol whether it is tranquility meditation or insight meditation.

ll llrltn r', tro olrjcct, yOU WOn't haVe any WOrk tO dO.

i ^ o Y r '

,r , r r rrr rr r',i'vir,rrlSn??ilqilTr"l"l riutiluoraarnitotalnvrfior,irlri"ls

, r , r /\'..r'riiunrlrynrTurf'fioriudri't b lto.t t?'t 'ffuriuliiunrefrsreru''l, .,i ".o

y t Xr l rIlt I t'y',lo L1/t1/uouss.t vtnl.i ouFtFt''l LSlFlo.lto'l?'l{n1flu

q

vdt&r I i r r,r L t,r' r

"Yurilufr ug'tus 1 n Fr't 11..1 d.lllto{'[s fi q r emtrl l'rqu

, ,,ir',:ir,rr,'i''luduq'ruflo.r?'r{nlu rdot?rnluTvr:glrnuri'u"ludr{nrcld,

, rrlr,ri.lnr,'n6olfiulue'r{n1flflo.rr?'r liusvFioflr Frnrfloon"'ltt

,{ 6

' r I rrl'ltlllltlnSYnnlAOOnl

di'''ffiffi&ffi.-S, f&tEr'tffi t€f

QUESTIONS AND ANSWERS

50 ti" A Onuour" Discourse on The Four Foundations af Mindfulness anel Liberation from Suffering

Translator for Phra Ajahn : The word "Buddho", being repeated

a mantra, is an object of tranquility meditation. For insight medi

we contemplate the 5 aggregates (5 khandha), which is

for the arising of wisdom. To see (alnnica) impermanence, (

suffering, (anatta) non-self, we must use the body as the object

contemplation with a tranquil mind as the basis. Contemplate until

see the harm and troubles that are the basic nature of the body

we see the harm and troubles of the body, our attachment

to this body, which is so strong within us, will gradually lessen

Our suffering from attachment to the body will slowly be relieved.

il €va'rsl tei, vi r u{n r r t6'r,i u r u:l ur-l av'i r u?ohJ z

Translator for Phra Ajahn : Have you been practicing regularly?

Audience : Early morning and

an object and meditate, but the

so many things come to your

concentrate.

urjn : frnourfrrfi er udrffn*nr vrurrfiqvn.)'ru'r vrslsr:.rfiqvfisFrfil9

riruupr urifr5fi n.irfi nr,rlilfr{dru 6nlsovutLvrlnrulfl rnfl flrnfisvvirsq

"lqatr

d ,6 u t c o !- q r 6r1'{?3o'1q15€l : ftl LAt?'lVtl.l{'lUt?lnq LSvl?.lUV\.l{'lU LI-]USFlFl114llddU

rlggru

*s,,*s.*i'st, ,s

,, t61-l

ffih {ffi#@#ffi dffiffiMffiI

t :,itrtilnt'il1ltttv nlNLLu.)n1nxv'ta6ilgatu n'rnnqufiuaxnnilfifii I U't

rirr,,', ,r,rLr,r,'yirrilfiT:tJllayu'ltJfiTtuti'l?t]Jrorfdil:rrruri'urrirlilu| .rt, uaa t v I u q dr

filr ,f L lJr '/11 ,ilt,urualqfjft?'l*6l9t3uf.try^a?ail [T'1,[?t'] [uus]u,

ii rrrrlr ri,llt]1 t Ofj'l{l4:?il4?t?'}tilU%?gl

late night I stay calm and focus

problem is that when you

mind, it's very difficult to focus,

n a.r ;rJ, eirufi ufl u;il, ir r nr a vr q fi n ::x uavrgrudruu5 oir.r "1,

t o.r eirufi rfJuiT .: n r s, eirurJ:snou rh a;r.lo:rx il-r fl il q, fr { ffrilu irr yrdo*r n*r Flrur[nsa1n']T

n o { r?yllJ'I, ci':ud tfl un r:rar sortrlai, nrrr.r$fi n 4*4nd x{a

L1i?* *., eir u d rfl u * ** rirnu nn** s"lfEir arm.rai#u 1 "k{,

nrrrurirvun.tri'nrura fluar:*sri o rriu'ir ?rm rfisr r{r ue.ruilusiu

n o r d-'rz1r, cirufi riluermanlt'r usi.:, cnrr{fi rJt{ uei{6n"1}i6fiiorfrnta rilunaT r rqtu*xrifisiirl*ol6n fi rani:lfl urn"'rrir dil1*uoi.: q runrnuo.rfi nh{ r$uqene4co firnnqn

Ad-na rirururru. eirufi rfl unrrrrufuEi'{ arrilni. nmilt or:rlrunr r

".rurtlri'o o finr:rffu nrflsr'fru riJustu laiuriitururru 6

. the Five Groups of Existence, Five

CorBorealitlr

Feeling, sensation

Perception

Mental formations, volitional activities

Consciousness

,, ,',, r l, I r, rt trllti,l

i,,r lr.u,r kltttrdha

,,,,rr,r kluttttlha

.Jff"' l.*,J;

,&{#*s

',il Ur.r '1W* /

""1, ffi*'

q,slw"* \*}; &-

52 I e Onanma Oiscourse on The Four Foundatians of Mindfutness and Liberation from Suffering !)1tttilntu1frtt*v Frlltru,twlnlul&6#ggtu n'ranqufiuazmnilfiifr f Ut

vi'r utrl n n ayv\yr fl ?il L 1{ fr yi r uo r s s y Fr uri n r ffils vi r uri.ls9ilE

Tlllnlaterr tor Phra Ajahn : You are looking at the Buddha image, but

€unrt,lrrrrr:r, orrly your eyes are looking, but your mind is wandering off

ar rlltswl lr !t r' ('!lqe.

it s =i rr r.r r.., ri ;i.r r,iJunr 4lri'[nr{rriru

Iralrqlnlor for Phra Ajahn : This causes the mind to be restless and

rllaltrrr lrr l

Its, l n r:,rii rrrrr,inl n^lrn1 rilunirntrd6rurn

Itarrsldlor for Phra Ajahn : I welcome more questions. Very good,

vnly tlilr rr l r lttCStiOn.

tV,

Translator for Phra Ajahn : lf the mind is distracted, we can

the mind that is distracted. This is practicing mindfulness of the m

(cittd n u p a s sa n d- sati p a!!h a n Q.

dyvr?vo1q1?s : nrillulorr{fi nrrriluunAn nr,r1il1fl{druro{6nfisyuriqq

Qnfisva.i:r

Translator for Phra Ajahn : lf you use mindfulness (safr,) to note

be aware of the mind, the distraction or restless thoughts willstop

the mind will become calm.

il €ua1 s'If, ei : n r atfro r eer ffi rJa nul vi r u"[fro ei'l{tei

Translator for Phra Ajahn : What do you use as the object when

practice insight meditation?

Audience : An idol of a Buddha, looking at a Buddha image.

uiln : unitvlarvlvtogr-l dHnr4nervXvrngrJ

il evol s1 rei, d r n r pr vr ayvr y n eil rm pr vr ayv! yr fi arl udc ff riour r Brlq rL o.raqaqqq9

qifi n r H riuurvi rtrX{fr.lri'r y n r at6':l ayTtiq filt?: fr I { r"ft qij'nnlx]uuuyyll tlr4v!.tyt{yn''}El LFltl?yLtiflu nuuu{il'1il

r, , L,, , , ,ii' , ryi rrirl,rrrrYutfr:layTfltftil6'rgri'u rarfis v,IfrynfrllaLiu larsv

ror qlnro.r rer u6'r fihJ 4n avvlvr ogrJ 4vr rv4u ngrJ udr fi frourr 4fi ln,dynou'r.tuao{Ft

!

Translator for Phra Ajahn : You open your eyes to look at the Budd

image. You look the Buddha image and then look within to see

own mind. Look at your mind, then look at the Buddha image.

at the Buddha image, then come back and look at your mind. Try

method, try it out.

"&rBf

l,;' , l, ,,,,, ,i I r :rirlr;,rrrrYu lmsytfrfroilfrffi6'rtri'u ifirykirnu

lrnrrslirlor for Phra Ajahn : The person who asks helps all those

li,,t{ 'r nrr, ; l r ; rlsr) benefit. A single person's question is beneficial to the

,,tlrr,r trr:lpk: sitting here listening as well. We will all accumulate

r r *.r il t, 'i t{ ,lll( )r, we will gain the perfection of wisdom together, and we

r ili ir..rn lltore about the methods for practice together. Please

',.rrlrlill{:

+sffiffi#ffiffiMffiM&M d,%ffi&

r54 | n n*nrru Dlscorrse on The Ftsur Faundations af Mindfulness anrl Liberation fram Suffering

QUESTION 2

Audience : Thank you Venerable for coming to Bhutan and giving

teachings. lf I remember correctly, you mentioned body, mind a

feelings and you said that feelings are not the mind. How do

differentiate what is mind and what is feelings? Can feelings and mi

be separated?,

rrrl n rir nr ru fi 2 : r o q oril ?v n ildv\ ?vo'r s'r ?EirJ'rn n 1 il rrn v'[#d r a ouflc adJ

yout^'4^vv\,tnt?'t ct'tilNs1 LilzuFlyr1u?JFln{ n1fl tenu'r sn ttne:_.lon11teilu'r

kitrifi{6fl,rri'u virorir.rtarerfissvLrsnusv6nfi':-r!'rvru'r trvrurd'r6nuts

nu Lnlt?o

4 v ^

M rd 'a d v 4 U,Y 6rv't?vo1q1tEi : !,t?1u1 n t-.1 s Ft [:J Lfl 6.t tn fl e nut?1q{ Ltfl n |tfl v In ttn v t]-l u

rer1il fr'ortrl Lrfl n !1fl v re n r Q n 1 u ur fr 4 n rrl#ffi{l r.r n 1 L?1 E nr r iar fr 4n r1#nnud'n uri.i r n r s "[fr a fr ri r uupr n nr ci oTao qi triki lar 4 n r a u6'r rar rS q Q n

6 n 116'r fi r r Br n r s rar vi rtul ruvfi .i r fiufi { nr ar,r d'r.r liu ni uo r.i'rt rar n r r{oGYvrdarvdohY14 l

qvrLfi"l rd?srrneilur_llnrunornu iltprlrn.rLl/nornu r?rilr N n'rr?'tLil

n,r r eril r Frdu d'r ldsr iar fi n a n lds r iar ff nl 6 su,* r. r"r#urar fftrl er

16rr,rd'r Frel:Jilenud'{ r?'rnnelxJilxn r?rqnx1}Jr6:-L mrqnrrril:lQn t

rd o uq r n pr n r strl rilupr lr il u'r r?'r n reil ur u6'r rm fro ur r nrQ n tm nr6 n u6'rqta{{

flaurr 4 nvru'r uartritfr us n uri rarl#n fr riruupr s n^io qQ n u6'r fi'tJ 4a

pr n vr ur ufrl fr :r r pr6 n lru ur fu rfi pr :iu rfi erfi luu fu tfi nr fi n r s reT ff fro utriqE

d a 6t ,, V tvl , o 6 dvtn1fl tolsFrtlluzuElout?'t Let LPlttun v\ot?'tvntFlt.tvrL?'til1nn:JusvLLflnfl

E,,ro{ lTu lrfl nrt os fu losTn fl .ffnTuffi .ffuriu ril ur{,r uzu n vi r un o .lt,i'r 4 :

,6t4,fl o{Y\ ?vv\vrf tq 1 t]-lu t?o.lvr''}vl't u

I

MffiMWd ffi&

ur.ruilrllvtat€Nv nltrrLu,)n',atn41fr6f,gg'tu ntnnqufiuamtailfiii I UU

ttlttrlalor for Phra Ajahn : The feelings (vedana)and the mind

f r,iffrrl nrrr rrol llrt-' same thing, thus we can differentiate between them.

Flul wc rLr trol irrtentionally do so. When we are observing the body,

w:i qlrurrkl lrr: lully attentive to the body. When we are being mindful

uf llru l,,rly, :;r)e it as simply just the body. Use mindfulness to

urirlprrrtrl,rk: r;lcarly and fully, not switching between the body and the

ntlrrrl llr' rrrrrrrl and then the body. We shift our awareness when it

her lrrrt',, r rrrr:r;rl, for instance, we are meditating with the word Buddho

€rrrl rrfl.r ,rwlrrlr: the body is in a lot of pain - back pain is very bad.

Wlrr rl tl rnr rh I wc do? lf we don't observe the feeling of pain in our backs,

wn wtll ',oot| { lr;ulge our posture, moving this way and that. Therefore,

til.r r rqri'r rr r r rr rr lhrlness to be aware of the feeling of pain. We observe

llm ;rirrrr l r r )ut lritr;ks; we note the unpleasant feeling of pain. We shift

ililt rtwril'ilr:,:; lrom the body to the feelings. We are mindful of the

fnnlrrrl;,. ,rrrrl llrr:rr we lookwithin and become mindfulof the mind. We

nn nrrrrrlftrl oI llrc mind, then we are mindful of the feelings. We are

n,,l 'irltr,rr,rtrrrr;,rlifferentiating, butweuseourmindfulnesstoobserve

llx. rrrrrrl llrr.rr olrserve the feelings. We observe the feelings, then we

,,lr;,r,rv* llrr,rrrrnd. Where do the feelings arise? lf they arise in the

l',ly yy. lrrrrroll'attention to the body. Use the mind to be aware of

tlrr, l,.,ly lrrrl wc do not separate anything. When we have practiced

rr, r111, 1rlru, r:;1, lrracticed in the right manner, they will separate on their

, ,n,r i ttr,,y wrll :;r:;larate automatically. That is the result of our practice.

,ii, nrrr'.1 lry rl otrt. Lord Buddha's Dhamma challenges us.

&stu€dffiffi&ffiI

56 | A Onanma Discourse on The Four Founclations of Mindfutness and Liberation from Suffering

Meffi€d%ffiffi

yrf, so1q1f, ci : vi rurfrT ls#otil rirvj rutil rfrr'[s rers vfl n d'r o d x'Lri4 r

o r.i x rar q urir ler 4bi'lu l 4 urir ra5n ufrr rar r r 4 q r unr t l fl16'1u il B tl.r urr, U t hil Y , U9)1 v v U t

rrn,r Lrl ElJx Fl 4 LFt LlrrJ Efl e n rrne r?'r 4 un ?. Ln Lulr E rrn ? rrnx t?1 111 41'r f)v

rdYtl4r ,Vhl^,illunO{ Fr Ft'tOfl ',t.luttnQillun0{ Lll n teilu'l ttn'l no{fl ou L:l Fts Fl ttnl nog{a

'Dvtvvvq-XaaouLllnnlfl tLnFll.inuno{aFrea Ls ouuFlontafll.l{s

Translator for Phra Ajahn : Do you understand? lf you don

understand, here is an example to help clarify. Can we look at the g

of water (Phra Ajahn is pointing to the glass on the table)?

looking at the glass, can we look at the red bag? After looking at

red bag, can we look at the bottle? After looking at the bottle, can

look at the glass? After looking at the glass, can we look at the bottle

Try to reflect on this example and then try to look at the feelings,

look within to see the mind, then look back at the body. The differen

is using the mind to look. This is an example.

v'rrso1q1?ci : lruu'rvr'r{"[s r?'] ro'r n fr ri rr.aun:.rrfi 6 n 6 n fi udvi

E ud G n E uir uvi rufr hi'ff'j r Eui'r r s^ n ar n vvi 1 ul#fd rQ n er nr v 6 nln envi't

#,irG nTnao rvrervn,rrilln?fi rfl ufiBfl lornretos6 n nrmarTnn riluffisro'r{r o.rQ n 6 n ar nr v d'uu r ril uffi s r o r n r ar osG n L?'r to 1 fl il ru r lil u rin :Jru ruAE ,a fi dl rJ dr-u ry v n fr d'r rJ drg ry ril a rn o :-r ri'u rfr .r Lil ufl ry ry r ril u:ft; rg r fi u

yld o, 9' U t4 4 4 v d 4 V tU, V d dvrr?'r LT4 n1r31Ler?.rrFl?o{r.roneuL?'rsvL??4n{f 3?1J Lil Ln nefltu4vrt?'luz3 aJo Uv r d U d Y UY t o ds.tu Lo n'l dL ??n fl ??l.t Ln t?'11\ Flo u't'tunu Lvl fl v\.t ttne Lnil 3v 1fl fl uu 1 n

Translator to, pfrm Ajahn : For mental feelings, we use mindfu

to observe the mind. When the mind is pleased, know that the mind

nauilryutoeaxvslllLu'tn1nlu1frililgg'tun'tawqwfiuasa.rlrJfitifr i Ut

lrlenrer I Wlrr:rr the mind is displeased, know that the mind is OispteaseO.

Wlrprr hr';l ,rrises in your mind, know that lust has arisen in your mind.

wlIrrr ,1ilrlr)1 itrises in your mind, know that anger has arisen in your

rntrrrl lrrr,urse anger is an expression of the mind. Greed is an

F:rlrlt:ri'.r{rrrolthe mind. Lust, craving are expressions of the mind. We

Ih;r wl' to observe, use wisdom and clear comprehension:

rrilrtrlhthrr,:,:; :rnd clear comprehension together form wisdom. lt is a

Irrl,ir I'rrrrlul wisdom thatwe use to observe. lf we don't have this

nlrtltly llrr', r:rlripment, we cannot attain insight. Because we have

(nrrrrr llrrlrrr,,,:;, r:lear comprehension, wisdom), therefore we may attain

tnailllrl llrr: Ilrai people listening here will benefit greatly from this

fi. I rli tl t, ll lr ll I

. i Guilr?= Fr t r ',r'r ri'rnyinrrrdt 4tfidn*ni,it4l tri}lra'rtrlir.i'rrar4l rir

,..'arAu,rq!'X,, '1, , ,, ,;'r'irr,,'rr'riod'ruurrfrpr 6'rgrumfrtilrflr'LsL?oriuairfrrartnsrlaios,! rn ,<! h ,d

r i'rriaynrfr'ruraroqj6or trififis:-r tilfi1nrn:: nrerJfrffi

r ri'i'r r d'ruur iluilruutlfrmr fr fiuvr nfl fr ilyfruuttrilfr rarq

Irnrrql;rtor lor Phra Ajahn : We look at happiness, it is simply

rr= 11 ,1 ,s1r,, , , Wc irre not to attach and think that "we are happy". lf we

.rtt,r, l, llrrrrl'rrrry lhat we are happy, that means that craving has already

, r r r.r r I lr :r . 11 ;1;1; we don't undefStand theSe mattefS, we allOw them tO

ri rr;ir,1r i '1111111y1191y.

We accumulate cravings continuously, with no

r-r.t r',' , r.,;1;;;lisln. We practice Dhamma so that we can restrain

, , , r ,r r' | {,r, r{ lt(:ittc craving, so that we can be free from suffering. lf we

*btu@d ffi&ffi

58 | A anamma Oiscourse on The Four Foundations of Mindfulness and Liberation from Suffering ,titu'ilruutns6ux tl13J0f ru??i'l\tair,t"rd6#girzu mFtvrlurttt"evn'tenl8ri6 i tn

ltE+B rl r1 ii r,i lr.rsvfi o{t?fl 1ilff nler viruqvfi alr,l1a1ufr F}'t?.t vi'tusvfi o

llrrrr ,rr.,,,,,|,,r lnfiFnr.r firviru#{lsro1tilLlfr:j6n1}rdyi'rusvvtu4n:fl16'

tlettrlalrr lor Phra Ajahn : Whether you are a follower of Vajrayana

Flrrrlrllrt-.rrr , r lollower of Mahdydna Buddhism, a follower of Hlnaydna

ut I l t'r.rr , rrl r lluddhism, if you diligently practice in this way, you will

Ire ltl rlr,rlr.r I lrorn suffering.

Utlt !t I l( )N 3

Aurllerrr:c I lr;rnk you very much for very enlightening talks. I have a

rilrr:rli,rr I ,rlwrrys get confused and find it very difficult to separate

ntin,l ilrl ',r.n:;cs. Now lthinkthis is the right momentfor my question,

hrrrl; ',1,11r,lrrrrlr;rrcstion, and that is, would the senses be responsible

fr rr tlrl 1,, rr rr rrr cllcct or would both the mind and senses be responsible

flr llr,' l,,rrnrtr t:f [cct. As we have been informed here, the senses are

irrf,rrrurrrlllrr,rrrirrd to make decisions about bad and good and then

tlr' rrrrrr,ll',r,,r:tl on its decision, leads the senses to take up certain

.i, t,,,,, , .rrrrl llrr:rr that generates karmic effects. ls it the mind or the

:'erif t:.f : , tlr. rt I rr ,;rr the fruits of karma, of good karma and bad karma?

' i l;r,=i rr r r rr yi r " rii'r-rror-iv\?vqrudrr,li:-rn'l?r??alfloeelddlrn 2lfi,, L |; i r,,il,r,t:j:I,r,ilnhJoon?yu.i1{ Gn liny o1fl Fruy fi drnrildoflrn, , ,1 ,1Ii'1, 1 ,i:t;n.ixQnflo'ttiFluy zun1o{n??xJ"[nedo{f,:L hiorgnuv

, , r r, r'irr'r 'n lri?rJ? oejl.itliuorflnuv iLitr6'rfir,ir"l#6nd'erfiulq

,, I r i, i r r,<rii",r 116'r zu ntosn aelflln e riluriirL I

can eradicate craving (tanhd), we will be liberated from su

lf we cannot eradicate craving, we will continue to drift in the sea

suffering.

d A 6 v ^ hrdvl?uo1q1?Et : tltnonnltnnuofl txiln'tNLnon 1 Ft']il'tt.t 2 n1n1[]

ori'r.rtrn

Translator for Phra Ajahn : There is just a little time left for ma

1 or 2 questions at most.

dtA'-^uyvde,.rrr ruo 1 q'r ?e : vi r ufr Fr'.r'Ls ld.i u6'Q r{r'[q udq fr fi otil ril uria rJ fr ffi 1fr' rvr,

4 v 6| ^d O q

^cd 14 I v q 6 v 6 ,

n milelu rfl ui6 n r alnr s u d'n n aar r r fr fi 6 o trl ey (:-L pr l r1 n dluri'r 1o til,j rddoot'

u?o'Lnr aq y rfiurruxl A dur reruylr.auff nr I a r nur1rzuff n I ;.t Frux 1 AR

"[n fi pr r r ro 146 :-J fr rifr r o'r v\ ?yv\ y] fi ri'r trJ rJ fr ffi u6'r aySr d':-r 4 n fl fr ru fi o

rl'uri'.r il I n 1il d r niry.i r vi 1 il rfl ufl ufl 1 fi n r a urtnr 1 rr1 ro l'lilil ?yv\ q"fr il;Fi'ril16' ,*r'.trurru-rflo.r?\ryy\vr0r4r r:luomryr?su5r,rd'nto,ir'??rlfl1A,

ood61nn tlllnnu

Translator for Phra Ajahn : Those of you who are listening

and understand, can practice according to the method a

because this method is a natural way of ending suffering in the

You or anyone, from any country any social standing, any

who takes the practice taught by Lord Buddha and puts it into practi

can all extinguish suffering. Regardless of your nationality or relig

you can practice this method, because Lord Buddha's Dhamma is

natural and universal principle in this world.

ni'. . ,.r

t'l} {ffi'@ffiM# ffi& ituw# wMffi

60 j^ A Dhu*,no Drscourse an The Faur Fauncjatians af Mindfulness an(! I-iberatian from Suffering , t r l t tt L,i t li..i liut: nl* uu'tynnu\l"t&frff g1ta nfr nq:r,rt &fl*fi'r ail 8*A i 61

r r'r'r,r't,( r,t,f't lt Fl l.i fl 1 fl nuv Lfl ufrfi fu inrr r r 16r :-h nr virh fi s{s

,, ,r ,:rL/L/r1'ltA'o{frnra i'unolornr4fiufr'n3roqjfils viru

, r,,,r,r',.rtjyj"ls naaryfi"lsfiu[unv6.ifinrfl rir"[svirutrid

1,',., 1.r,pj' r'r,r ii''lr trirryoq y rfi nr lfl urr4uffi s v rfr n tfl udn'j' rxfi, r r r r l r,u,r'd:inru rrrifi1"[syirudvi'runriiJulr4uf viruqvrflu

i l r r r,r, /l ti'yi 1 us y ufl uil ?y l.J yi'tus y ul urnr avo er.l'ur{'

l,,rri.t rt'r l'r l)lrra Ajahn : The cause is not the body. The true

!,ri i tlr. rrrrrrrl. Do you Understand the meaning of the word

! . I l i, r . rr r:;c is in the mind. Because the mind exists, therefore

i ' , i , .r,1 , ll we act in unpleasant ways, we will have an

. , rr;i l', ,,!y ll your mind is depraved, not good enough to be born

' ir i ,'u i{ I, you will be born in the animal realm, or sometimes

,i ' lrilrrrlly r;hosts or demon realms. But if your mind iS

y,rr will be become a human, a deva, a Brahma, an

',, irvlro lras attained Nibbana).

,, r r, I J,r r t,,r r i th n rrriffu"[#zunlrfi nru wl?1v'i1firur n rtrt.ifi

' r r I r r,i l r r:r ruu{ufrr ff s y rfl pr tilud'n{ rilar v"[skfi nrualr]Fqc

r i i r r,1i r,,r :: ; diortrl rfludn{ ur6',r uar fr rdo ntritA'firvi r n ??ero si r.t

, i r rr ,''. r r rlr ril'orlrrrurilupi"r rfriln???.r to1t6 nilL"[nfivitucT't,,r r r i r r,i ! ?,(r'ur r r,r'\ FrTo fl fr utfi r oil ryrrud"lfl ufl unttuv tfr lnaat

i , I q r t1 I

' Ir rl ! rrr'ttld.lhlfl[fiU{1Ut?'lLU?ytlyL']nf mO1 tl-i

d ^

6t yv r <J vdy{tvo1q1?fl : q n r:_lury ?L t1l}.t't ttFl w\ u.t zu tFl fJ? ty! ?1 yv! q Fl n ?3?t4 no f.iv

34^qY^rt6^In nlus 1 na n t1Ju4 rt6 Fhly\ q n n ??il Lo.i rLl.t ttail1{ n.ta n ???t fl si n il r.i

6^ y v1 fut, 4 t1 tr1 y Yn???tnsn nuFt'tuttn.tttdFt'inlfln??:l LtJ tFl ttdn{eqn??8.t HJ LFI til?1ysyu,

n a?l.ru no d rrQ n rilufrfu rus.J't n u LA rJ r uri o ej r d il.j rG n ri ifl uo'r u n uy 6qq

rluru Fruy mr?o{ rio6o"ls

Translator for Phra Ajahn : The mind, just the mind, is responsibl

for karma, because all action starts with the mind. the mind is the

that acts. Even with bodily karma or verbal karma, it is the action

mind. A dead body cannot create any bodily karma or verbal ka

Therefore all karma is borne by the mind. But remember that

mind is also one of the six senses.

Audience : ln that case I have another question. We say that if we a

beautiful it is because of the karmic effect; if we are not beautiful, it i

because of the karmic effect. Likewise if we have pain, we say it i

because of the karmic effect; if we have certain disease, we say it

because of the karmic effect. Now the mind is different: pain is bei

felt by the senses how does one explain that?

du3^v{t301q1f,8t : :_lruy'tilptil1n

Translator for Phra Ajahn : This is a very good problem.Yt

urjn : fir riluniuriuzu lfl o n'r l.t rfr I rfr I rir rer fi a:1fi I .ltl ri lvl ?.r y rilur.J n

n ??il d fi grJfi lrk u ff w'r :r y rfl uzu ntor n eertri 6 rar r6:-Lrh rr rer fi Tanr fi

e+t-gd";trs'r,r&

s4l'im fq.l' l

'{o ';;nffid;T.'WffiffiI

@ffitr

ri

ibl rt A Dhamna tiscourse an The Four Faundations af Mindfulness and Liberatian fran Suffering

Translator for Phra Ajahn : The results come from the mind, but

appear in the body, because if they do not have sufficient qualities

be born as a human being, they will be reborn in the animalBecause the mind does not have sufficient characteristics to be

human, they will have to be reborn as animals. And we cannotif we have created karma (kamma),there is clinging (updddna),whipreserves the karma. So long as you have not attained the

eradication of all defilements, this clinging is the vessel whichall your karma, waiting to affect you and assault you in the future.

c Y t ,^Tr?va1q1re : L rs n i{vi run r rur tt6'ra nlorvi rua.:rvirun r fl tillu1,14 16

{uviru'trJliluv\mvv\e.1r?.roqjrulnnvrrrvv\?1rr.r rv!e.'rvavlt rvreryn^nqoryi

r or vi'r u q rua r ffi n r fl "[uQ n I o r vi r u t! q v rir zu n'Lr]'vi r utrl rfi pr ril uTrju rili 4 , .^.2^,^.:-._A-t-- v .y --., i 6, o yu tlr 8.J o uo fl 1.i v! f v?\ Tt n rs r a e.t fl vr vt r ufl r a Sr w r ail o q vt r ufi 6'o.l li r q r_u :iviT rrri:irr vir n aerTriurirg,i r n eerfi :irr 15 rfr Br n r a 1 rfl unrurirt rilud, dt v dv c e, q q tv 6t , 6t y 6t 6t U tlj't{ Ll-i U6 Fi ? n e rn nL l.i Ft r Lll ry:_t x rt] u{rr rilufl r riiuun rfjuo yteyr r

r,lrnr rilurr4rgfrilurvrrnrrriluouvrfr:luvraueryiruriJuurpr nvtrrrFfrrr,rn

''lLrwtnrexv n'tluuzynnlfildililgg'ru ntnnrlwfiuazazntlfizii { U,

il?eRrhl,,r lor Phra Ajahn : Sometimes you are meditating and your

ffilnrl tn h,rrrr;r rrl ll you were to die at that moment, you would be reborn

Et *r llrirlrlr,r rrr lhe Brahma world. Why is this so? lt is so because

ynlnnrn' I r', ',r.rr:lx) and pure; you would go to the Brahma world, which

Ir d plr, , rrrr I lrr:;rr;eful realm. Sometimes you cultivate your mind using

lhe rrlrlrrr l'. rrl ;rlrsorption of the formless spheres @rApajhdna),you

*nrhl lr, lrltrr rrr thc realm of the Brahmas in the formless planes, with

rrtrly rrurl (r/,r/n,r) lrnd no form (Apa). Such things also exists. ltarises

lfeurr rr'r' , rl llrr. rr rirr<l; the habitual conduct, characteristics and qualities

ttlllrnr v,rur nnt(|, which propel you to be born as this and that.

Htlrrtllr ! , | ,r r I I Irrldha, before he reached Enlightenment, in the time

tvli;rrr lr' w.r', r;lrll developing the perfections (pdramf, he had to do

glrrrl llrn'1,, ,ul(l lrad things, creating this karma or that karma. So he

Wda l*rrrr.rrrrl lrc rlied, was born and died, sometimes as a human,

€lnr*lirrrr:',,r,;rrritnimal, an elephant, a horse, a bird. He was born

ir,rll '.,,r1,, 'l tcalrns; he was born as a human, a deva, Lord of the

l15:r,:r,, .r ltr.rlrrrr;r, he was reborn in all these realms. All of these

s:ri;,11:1rr r:,',llsll1r1j and were formed according to the actions of his

r,rrr,t tl wi., urrlt)mplate this we will not have doubts. Especially if we

,lr='li, rtr. ,'ur,,r:lvos to meditation, mental development, we will see

r tr..rri, rlr,rt tlrr:r rs truly the principle of causes and consequences.

seffi@*$** 1'#+G* ,H.", ".i,*

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Ib4 ! A Dhanma Discourse on The Four Foundations of Mindfutness and Liberation from Suffering ,tttri'lrrutntrxv nl;lttu')n1nlv1'd6ilggtu mnvtrllt}uavn'tnilrt1ii i UU

TTanrhlr,, lor Phra Ajahn : Phra Ajahn would like to offer this

€ftlrnrlrrrrily kr cx[)ress your opinion on the talk today, lf Her Royal

Hlglrrr,',,', woultl bc the one to conclude, it would be very good.

Hilll I'r tnr r:.,., Kesang Wangmo : I would just like to thankAjahn for

i-nllllrrr; lr,'t,',rrrtl tliving uS these teaChings.

t{ nrtit r (iul',r,r) : iilrrrtototLv\avqrufivituv!?vo'ts't?tilrfifirrnv:-rr'l#

Fl ltr lrir'r r, rrI t.r.tl1 l'1,,!'.llll,li'l

its+ rr rr r',r'i irr"l'l 'r 'nn"lq LtnvrooqTllvtu'tti':lqnl viru ufiolon'ldil#'l

1 ,l!. e2 a oi vti riirr" ,, , rrr r: lrqy\lvtfit]duylulnuon w!0lo'.]fi??tlyfl0.l1\?y4ylf'1q1il1

r 1,,, ', ! i r, r,,rrir::'|,'/r'y,.tlrrrer#tunrsld'fiu1frfrt rortrlrilurnr?o.t?v$rd'L=, l, ", ii ". - y,!-o '- -tlrrirt' ,, 'r, 'rlr r'rli\ I,r'rt,flu{ln}.lLtlvtttQ[qlostar w\?']yTnnuuullQ{Fll'lu

. , G ! e2 Y- t/-. dFl r! !i , ,, , !rii r r{.1,1 irliiiilllii"llO.lV\?yl,lylfltq1qllFll.l1w\OX.l'lFlll?'y.lllPl:-lnO{4n1

Iuii , i ,,ii r,,r 'lrr'ri,{rq,i o'tniln1v\6.irod1uxfloead'ghlnrrYlvirufi'tllnrtl

, rl i,,,,,,, i r ri|rrl r r.,{r.lt6sil?y.ffgfnl vlrvtdroa"ri'r |Lnyy\?yll?tJ

, ', ' rr 'i rr,r r.il'r,uinrro.rdr6sv\?vd'sEnrfi'hXrfiflefiilrtilu{rir rflu:,-,i' i, ir rirrr r'/t ll/d'ru1il,ro??nflrnralilrt:-hJarvlqfirJfr:i6rfioriJuull

, i, '

,r r'lr ,rri i rr"lrli'yrqnurtrihlfior:1ufrorlavvrqfrrflu{arJfrffi srnt,rdrGdr'-,,,'i,r. l,ril^,lirilrlnrulLrd u6'rfisln{iv\tl.tt?t'tuu

Ir:rr*,l,rt.r kx Phra Ajahn : Phra Ajahn is happy and pleased and

,.:r i,,,, r,,rrtlr r.v{)r}ort€ here. lf there is a chance in the future, we will

=.t,t.,,t ,,n tlrr l)luunma together again, to clarify and expound the

1r1,,r,,,,,, i ,,1 | orrl litddha, so as to eliminate Suffering in your hearts,

d t Y oe, av{ f, vo1q1 ?el : yi r uri'l u n'r s'[r]'nr I r I du"Lq oaat yl r n fit yi r un utll r?o

o'r Fr r.J'rn 1v\ fi q y n olt:j r?o a-l ttri rn E] r? n1 xJ1 116'.1 5 u1fi lo el fr lufi r-l

Y t rA ri o u ,jn 1 il 1 Un 1 3.J Lll rr0 fl .1 0't Fl [.t.] fl s y Ft o L Lil rao fl -l

Translator for Phra Ajahn : You all have great interest inDhamma. If you continue to ask questions, Phra Ajahn will continue

answer, But we are now 5 minutes past the time limit. Please ag

here on whether you will continue asking questions in which case

Ajahn will continue answering

da-te

ltt ?uo1 q1f, Et : w\ ar yo't Ft r.l R.t v\ v! olq I r nfi vi r urfi'{ r,l n r fl fi n,t.t ?.t 6 un ??l.r y r6',t ro r1:-J ril ufrorlfr ffiTranslator for Phra Ajahn : because Phra Ajahn is very pleased

you are all interested in the Dhamma and will use it in your

dUa{'9ddoymso''ts'lf, g : 6i'rs ysr vi ru{fr rfl l an viru"Lprr_Jar en n qrJ zu ntun l ?f,.i n?:

"[un r enunul r ?fl] y rfi'o rfl un 1 ?d eil il n ai ri'uf,r To n r ndfr lo rfi ru1fr q r nqg

Lt1 fi il o s yd l Fl e ? tiri n n 1 Ln fl !.] n 1 N'11/ n I s ur fi rrfr'e

Translator for Phra Ajahn : lf there is any distinguished guest

would like to make a closing statement to conclude the Dha

discourse, to summarize what has be discussed here today, you a

welcome to do so. After that, we will conclude.

vr asar qr aei : rtj erTo n r a1fr rn fl n n a ailtfr' hXnr r r r F n nnu rfi s r ri'r 6oqq

Y 6l €t | 6 dn 1 riluy! ?yo.l Flvt 1ud ?lJ to{ nq y Ft 111 n

0lLfr.J' CiMffiM- d;y*ffiM @ffiffi&ffi

66 $ n nnur*^ Oiscourse on The Four Foundations of Mindfulness and Liberation from Suffeing

like clear, coolwaters, that bathe our hearts. Because all beings

to be happy, wish to develop and progress, the Dhamma of LBuddha is here to extinguish the suffering in the hearts of

beings, of sentient beings. Phra Ajahn would like to wish success

and bless everyone, especially Her Majesty the Royal Grand

His Majesty the King and all the Royal Family of Bhutan, and to

Royal Highness Princess Ashi Kesang Wangmo, daughter of

Royal Grandmother, who has honored us with Her presence

today to lead all of you in listening to the Dhamma, to take

Dhamma to practice and to be an example for all of us in the practi

Now, Phra Ajahn will give a blessing in the Pali language and this

conclude the talk.

u?sa'rq1?er : ro:-.rnor1#l4rrzf rviruriou

Translator for Phra Ajahn : First Phra Ajahn will give a gift

Her Royal Highness Princess Ashi Kesang Wangmo Wangchuck.

,iltvarslael : ns"Lsit-lila ofiaai,rulru l#rl'rfrerr il'r?Fn r-ldr nrgq90q

v^dv^rt,dtv^dv^ftvdt:J??V\11?:9]t?V\n:gFr?u V\?vlJlrln19n?flflO.t11?vtytfinnrull0.l!?'rzuyrvr1u!

99 A {dJ {! ^ ! u ' hr^ uru ' t

a n v rfr oqr fr lfr o:irurfi or ofi rt d ru:-L rufi rerl6'Eu1frflro eenoeerfl rfi oqqsvtrv

vi rufi'.mn r slfrrrouTruvrur:r ru fi'r rer rar fi tfrr ru ufi rfi ur rd n d'{tsaq qq qa I

airurrutrl

Translator for Phra Ajahn : Receive the blessings and share

meritswith yourfatherand mother, grandparents, ancestors, past ki

the Kings of Bhutan who have made many sacrifices for the cou

gltl irrra' ai.i ,. .', t,t tt,tttilt.t,tu uittlv n'1Nttu')n1nnw1&6f,ggtu n'tanr1wfiua*atatJfitifr i Ut

!filrs flrp rrrrrrl:; you have gained from listening to the Ohutt, f,.r.!€ ltral llrcy wrll irll rejoice in your merits, and your merits will be even

tErler l,rrnr.rrtrtr;tte on sharing the merits.

drq

ilpn t'1 r'rrr[unT lt-iunrl41il1a

Fhtn A;nlrrr r lrillts a blessing in Pali

*r{'oSffi**"

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68 l, A Dhu**u Discourse on The Four Faundatistls of Mindfulness and llberatrbn froni Suffurlng

@gap

Venerable Phra Ajahn Bunmee is a senior disciple of the renowned meditation

the late Venerable Luangta Maha Bua Yannbsampanno of Wat Pah Baan Taad

Wat Phu Sang ko in Udon Thani province of north-eastern Thailand,

Venerable Phra Ajahn Bunmee was born in 1948 and ordained as a monk in

Theravada Buddhist traditlon in 1968, at the age of 20 years. He studied

Dhamma-Vinaya and learned Tranquility Meditation and lnsight Meditation

Venerable Luangta Maha Bua (whose name means Great Lotus), observing

monastic discipline and training for the ending of all defilemenis. His training

practice in the Thai forest tradition have focused on ihe Four Noble Truths, the

Eightfold Path, and the Four Foundations of Mindfulness. lt is the training of the mind

uproot cravings and attachments, and realize the freedom of Nirvanna. Through

practice of the Moral Precepts (Sl/a), Tranquility Meditation (Samadhi) and

f annQ , the goal can be achieved. One of the keys to developing Wisdom, to

the true nature of all existence as transient, suffering and non-self, is the F

Foundations of Mindfulness, a practice Lord Buddha called the primary path..The F

Foundations of Mindfulness is a direci practice, accessible and visible in the here

now. Practicing mindfulness of the body, feelings, mind and mind-objects, dimini

suffering in the present moment, and also leads to the ultimate wisdom for the

of all suffering and the ending of death and rebirth.

Venerable Phra Ajahn Bunmee has resided at Wat Pah Satha Tawai (Wat

Tao - Turtle Cave Monastery) since 1995 when Venerable Luangta Maha Bua asked hi

to come oversee ihe construction of the new forest temple on 30 rai of donated

The temple had since grown to over 3200 rai (1280 acres) of abundant forests with

well-established communiiy of forest monks practicing in the monastic discipline,

his guidance. His great compassion and deep wisdom have brought light a

insight to many followers on the path in search of Liberation.

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