The Vipassana Kammathan according to Phra Achan Section

and Phra Bhikhu Sithat (Note)

Namô Tassa Bhagavatô Arahatô Samma Sambhuddhassa.

When I fondai Center it Buddhist discussion of d'Upwey Ltd.Has. c. n. 005 701 506, I défendis the idea of a method and of an organization putting constantly the accent on the fact that to the class of life everyone needed to learn some seen to succeed in the average Way. In simple terms, she leans on friendship, the practice, the professionnalisme, the adaptation and the cultural l'érudition. Of even, one must update the rhetoric.

Doubtlessly, one can say that all these qualities were put to contribution for the translation. In order to finish the Buddhist translation one had to hold count of two principal problems. The first concern was to understand the personality of the moine theravadin, LuongTa Chanhphy Manivong in order to well seize the direction of words dhammiques that it has emploied concerning the average Way to which each or each of inhale us to reach.

Here, I waould to express my lively recognition towards many students that have consecrated their time to put in form, to type the different parts of this manuscript and to read them in front of LuongTa at the time of the work revision. I have personal take part in the verification of thus translated tests, in order some to check the different dimensions.

The wisdom of LuongTa was evident in this essay to have returned this manual meditation ready intérieure for the usage. Naturally, as in all Buddhist meditation, it is necessary to all praticien to assure itself a basis moral composed of five préceptes or more, before or during the practice of the meditation.

It is advised to the persons undergoing medical treatments or using tranquillisants or other drugs of to not cross these préceptes, unless they be guided by a master Buddhist ès-meditation. Etant a master living Buddhist ès-meditation, LuongTa has, by its rare gifts, helped all the members of our Center.

This moine théravadin enjoying an excellente health, appears a lot younger than its 72 years of age. Coming from Laos, it has obtained now the Australian citoyenneté.

Among the ways in which ones it is himself induced, the one having trait to Chullamangkhala Chakkavala or "small blessed universe ", is the most effective. LuongTa has declared that it wished that the powerful Triple Jewel comes to console you. Also, when it is located in our Center, LuongTa it tells to your intention the traditional psaume says "small blessed universe " following some become pale, with a French translation, for you that are reader of this work:

Be able your sufferings, diseases, dangers, inimitiés, pain, perils and distresses? to not constitute an obstacle for you and be annihilated by this to be able!

What your victories, successes, congratulated, power, fortune, longévité beauty, prosperity, and fame go growing and you could attain hundred years and have successes in your existence!

What the blessings accompany them!

The second major problem is technical for wish us to cross the obstacles phonétiques that contain the vowels of Asian languages using reference. For these vowels seem to emit sounds the same as those emitted by the English words not having any diacritic accents. In the doubt, I in have established a version suggesting an enough good pronunciation that would do a cultivated Austrialien. Having clarified this, it is normal of itself some to be anxious a correct pronunciation of these vowels étrangères whenever they are used. Nevertheless, while your meditation follows his class, for reasons that you guess, one crosses a second step where one has oneself to put the accent on the tone that emit some words polysyllabiques that vary next in the opposite direction to their initial varying. This is an applied deliberate treatment to the words such that Mantra: quite obviously the change of the tonalité of this one aim to direct the average Way, and is a manner to give power to the text.

One rediscovers the same problem whenever one wants to demystify and return also simple and clear as possible from that time an abbreviation of a used pale word in a text. For example, the pale word Roo is an abbreviation of the pale word Rupa.

The other observations concerning authorization favoring the awakening of the practice of the bouddhisme result of this that LuongTa has does vows supplémentaires on which these one should meditate. These vows have been chanted to the address of Buddha having the therapeutic faculty, (The Bhaisaijya guru vaitureya prabha rajaya Tathagata) to the class of a ceremony d'offrandes that I have organized with the intention of to wish the longévité to LuongTa at the time of his 72nd birthday.

This understands the following vows that LuongTa liked to form:

1. I do the vow that after come being to the world and succeeded in the perfect illumination, I will drive towards the way of the illumination, the be human that mislead, and towards the Vehicle, those that travel while borrowing the Vehicle of the Shramana and Pratyeka-Buddha.

2. I do the vow that after come being to the world and succeeded in the perfect illumination, I will leave to the innumerable be the care to practice the chasteté in accordance with my teachings, notably my Triple Jewel, to reach without clutter and without hesitation to the chasteté. If they change, they will return to normalcy pure whenever they will evoke my name and will not fall in the three disastrous existences.

3. I do the vow that after my coming to the world and my accession to the perfect illumination, the be human that are weak, infirm, ugly, stupid, blind, deaf, mute, paralyzed legs and hands, huncbacked flaking, moody, attained of several diseases, will rediscover all their normal state their quiétude and their acuïté, whenever they will evoke my name. All their organs will be healthy and will be heal of all the evil of which they are attained.

4. I form the vow that after my coming to the world and after I be succeeded in the perfect illumination, the be living, tormented by the diseases, not having person to come for them in help, not having either refuge, or doctors, or medicines, or shelter, and being very poor and miserable, will be all savings of diseases and will have their body and blossomed soul, so only my name succeeds in. They will have a lot of families, of friends and of goods, and will reach finally to the perfect illumination.

5. I form the vow that after my coming to the world and my accession to the perfect illumination, the women that are tormented by of d'indicibles sufferings will reach finally to the perfect illumination.

6. I form the vow that after come being to the world and succeeded in the perfect illumination, I will do some go out that all the be escape the nets Mara, and preserve themselves chains stretched by the hérésies. If they mislead in the inept and false doctrines, I will incite them to rediscover itself in the true doctrine, I will incite them to take gradually a life Bodhisattva, so that they reach early to the perfect illumination.

7. I form the vow that after come being to the world and succeeded in the perfect illumination, I veillerai to this that the be human that are condemned by royal justice, secured by the ropes, whipped, linked in the prisons, condemned to the pain capitale, or are victims other violences and outrage, and suffer in their body and soul pain, of anguishes and of pain, will be all, bywonderful to be able, saved agonys, whenever they will evoke my name.

8. I form the vow that after my coming to the world and that I be succeeded in the perfect illumination, all the be human that are poor, stripped of all clothing, tormented day and harmed by the mosquitoes, the fleas, the cold and the heat, when they evoke my name, itself in remember and the dear, receive all sorts of miraculous clothing, just as well as parures value,. What they hear on the other hand, they hear all sorts of instruments music that one will play intention and receive abundantly all that of which they dream.

Thus, the vows seem be gifted to be able secured to the one of the confidence that is mentioned in first place in the Chétasika.

"The way that you look for" has the faculty to assure your own security and dissipate your doubts if you discover it and the follow. This way was discovered and taught by Buddha there is 2536 years. She is called Vipassana (pale word) and is the one of the classical forms of the Buddhist meditation such that Phoummasik that is well known in Thailande, in the union Myanma (Birmanie), to the Laos and in several other countries of the Asia of the Southeast, and that has the even feel. This one, existing in several Asian languages, mean "sublimate" when it is employed as adjective, and "well dressed" or "very elegant", if it is employed as adverb. In the english-speaking countries, the translation that about it result mean "meditation intérieure".

In the German language, the substantive Schauung corresponds to Vipassana of which the meaning is above mentioned.

If one expresss oneself in simple terms, the happiness and the pain result from your past actions. From that time, in changeable your current actions, you will have certainly a better future.

The ideas such that they are expressed by Buddha are:

The spirit is the principal forerunner and determining of all the good conditions.

If one speaks and acts by pure spirit, then one enjoys the happiness that follows each of us as his inseparable shadow.

The spirit is the principal forerunner and determining of all the bad conditions.

If one speaks and acts with an impure spirit, then one is followed by the sufferings to the l'instar of wheels that follow the joug of beef pulling the cart.

The persons that wish to practice the six basic bases (six phum) meditation intérieure (Vipassana), have refléchir on:

Khanha, composed of Five elements and the twelve Ayatana, situated in the six sphères constitute your current existence. With the time, these elements are recalled to the spirit and appear in all the circumstances to the end melts of this one. This witty mechanism is called meditation intérieure. Also, those that desire to understand the meditation intérieure they must know as by virtue of the Buddhist préceptes, so on the plan interior as on the exterior plan, these elements form the witty and physical body of the man.

The due to the disturbances

When something is in contact with the one or the other of the five direction or with the spirit, for example, if we chat or look at, we can realize at least two things: the eye and the conscience of the eye have be concerned.

When a light thing is in contact with the ear, at least the ear and the conscience of the ear have be concerned.

Analogical, at least two things are concerned at the time of a contact with the language or the five direction.

Later, you discover than another thing (called a basis) concerned east if one does to come into contact the spirit with phenomena such than: the hot, the cold, softness, the hardness, etc... Their contact with the human body provoke an extension or a decrease of this one. When they are to the contact with these phenomena, the five direction renseignent the spirit on their nature.

The sixth manner that is well less frequent, is a contact with the spirit. The come into contact with the direction can be owed to the actions of the man speaking or to the natural forces, such that the wind or the fire, for example. If the contact with the body does itself to the level of several direction, one knows by experience that the body reacts in the form of a disease. Generally, in of such circumstances, we lack knowledge to know or to interpret the conditions in which ones takes place the contact with the eye, the ear, etc... This series of tests happens to all the be human possessing a body that will be sooner or later shaken do not import when and do not import where. The same test advint to Buddha when it renaquit in the year 2536.

The Iat

1. This adjective allows to describe your body that is well constituted as a delicate clock or as particles of the finest powder. Nevertheless, in spite of this analogy, sooner or later, this body will have to break itself and to stop be useful or to disperse itself by the wind.

"The way that you look for" will allow you to understand without feared a position that could concern you sooner or later. If you want to know how Buddha dissipa this go out apprehension and the one of another kind, you will have to start with to come to practice the meditation. This fact, you will have to keep your spirit and your feelings inside the space of your own body in which one discover the Dhamma for you. Know that you never cannot find impurities in the Dhamma either with Buddha. On the other hand, you find them in yourself as early as the beginning. All what is true on the subject of Buddha or of his teaching is natural. By the meditation intérieure, we learn to know the means to stop the psychological disturbances of which are for us attained before we lost the common sense. While beginning the meditation intérieure, count held on account of the fact that you have a lot to learn, you must deploy a lot of efforts, and this as early as the instant where your master stops to remain a long time to your sides. When his master the quittera, each of will have to continue you to practice the meditation intérieure for himself. Now, I waould to say something for you about the Khanha (the five elements) and of the twelve ayatana while you showing them before to leave you the care to initiate you to the sublimate teachings of the Buddha that are subdivided in five groups:

The three Pidok

Briefly the Three Pidok are:

1. Vinayapidok

This first group is as a doctor possessing only the name of the medicine, but not the medicine himself. Therefore, the doctor is again far Dhamma.

2. Suttapidok

The second group represent something holding place substitut medicine but being not the true medicine. It himself substitut to the true Dhamma.

3. Abhidhampidok

This third group substitutes itself to the different states of mind and to the Nibbhan, which one is the goal of the meditation. The word Dham is the even that Dhamma and some divide the direction, while suffix Abhi for it means superior. Before furnishing more explanations on the subject of these quality, I you taken to note the two following things:

The three explained Pidok elsewhere

The word Phra is a term marking the owed respect to the buddhist moines. It is associated to a substantive while the preceding to mark the sacred character of a thing or of a person.

1. Phra Vinaydok: deliver discipline of bonzes.

   The first part concerns the morality. For the laymen, this should mean five or six préceptes that one applies most often possible. For the buddhist moines, it should mean the observation furthermore of hundred codes morality a day, and generally, the observation of a total of two hundred twenty six rules than requièrent the occasions or each year. In all, there is twenty-one thousand parts.

2. The speeches concerning the Suttapidok.

There is examples of anthologies speeches of Buddha concerning the average Way.

These words constitute the current oral method of teaching of the Way allowing to escape the pain such that she is showed by Buddha. These days, they are applied. This method Buddhist teaching is similar to the picture of jewels secured by a wire.

In fact, the words are able be considered as being debited in a correct order, and the wire maintains them there to the l'instar of the wise words of Buddha.

As your meditation crosses several steps, the have just had to approach the meditation change. The following order which one done you things with your spirit is important. Also, try to understand the relative words to this as it is necessary to accept or refuse to a given moment. At first; for example, there could be an applied initial formulation to your spirit. Later, it can himself than you withdrew your initial formulation for you some to be anxious the formulation under-stretched. To this step, if you enunciate the initial formulation, this one will have to change the formulation under-stretched. This is part of the twenty-one thousand parts.

3. Abhidhammapidok

This mean that is what. This énumération concerns an encyclopédie knowledge relations psychiques and physical between the things that exist in this world. Buddha having attains his perfect wisdom, taught what was useful. This was noted in the form of a picture by the moines. Also, even if Buddha has disappeared of this world, we have at our disposal, in the form of a concise language, a complete treaty of the buddhist doctrine that is raised to the level of the system of philosophical knowledge of the world.

Naturally, our essential personal interest is to understand the nature of our own human type and the reasons of his force and his weakness. When you obtain a solid basis to understand what causes your disturbances and what puts a stop to these disturbances, here and now, you have yourself has just had to discover the Way that you look for. As you have some to realize, this part encyclopédique is considerable and contain forty-one thousand volumes. Note the as Chit Chaï Hu Or (abbreviations Chit, Chaï, Hup, Nibbhan), Chit being the spirit. A complete list has hundred twenty and a parts. A list more courte of four twenty nine left is useful of which four twenty an are verbal and eight very banal.

Chaï means psychique.

In the fifty two parts Hu, there is the form, physical or matérielle.

Or (Nibbhan or Nirvana).

In the Nibbhan, there is peace and the quietness, that constitute the biggest gift than the spirit can obtain when one knows than the one here has the propensity to oscillate constantly to rediscover be itself in the one be in the other of the cent twenty-one Chétasik to give birth to the formation psychique of the twenty eight property or qualities of a physical problem. It suits to note the three components of:

The probability to find itself in these states is very big if one multiplies the known-mentioned states between them, for example: 121 multiplied by 52 or by 28. On the other hand, only a state Nibbhan exists in which one kicked it and the agonys provoked by your sins or Kamma can stop itself and you will begin to attain the quiétude.

The Kamma (or Karma) has a lot of effects.

The past actions can have as following consequences:

The thought souhaitable: If these four Kammas do not intervene, a state quiétude, to know the Nibbhan will arise.

Although the true Nibbhan does not have any author, one could put the question for oneself to know that is the author of these Kamma? One can only to reply briefly that this is yourself.

Chit: This concern the mental states (four twenty an or hundred twenty-one).

Chetasik: fifty two mental factors.

Physical: twenty eight property.

When your master maintains you on Loka, this one has trait to your own nature and your universe Arom in which one you are born.

Loka can be opposite to the states Anuttaraloka or Lokattra that are the superior banal states of which it does left.

It some results that their apparent difference is very important. In the Dhamma, we strive to understand the concepts Loka and Anuttaraloka while limiting us to elements such that the fifty two mental factors or the twenty eight physical attributes. In the Nibbhan, we have only an entité understanding all the others states and elements. Thus, and this is very important, each or each of us is brought to understand, without any doubt, the truth on the pain. Also, it is clear as the author that is concerned by the four twenty nine or fifty two elements, or the twenty-one physical attributes of the spirit, is not other as yourself. This is the reason return us always to reemerge in the world while inserting us in a line waiting.

This is always by the Nibbhan that we can avoid the line waiting in the Samsara (cycle renaissance). Of even, this is by the only Nibbhan that we can escape from cycle renaissance.

The five elements

The five elements constitute this that you are in this moment. They are composed of:

All are similar of the point view of their resemblance.

The truth on the pain.

When we are submerged by the cycle of the awakening or decline of the Chetasik at the same time its fifty two formations psychiques and its twenty eight aspects equipment, it is difficult mostly of us to note that they constitute the void. Nevertheless, in the Nibbhan, we have the void and this represent equally a problem épineux on which one do not return us. While worsening the void, we are brought to the knowledge of:

- Khan Sanya Thala Ditthi.

Leaving current initial state, grant your attention to the void and you will realize that the nature has a propensity for the void. We qualify the initial state of current Dhamma.

• Palamattha Dhamma

The elements or the components cannot be born in themselves. Of course, in the future they will have successeurs if you remain with them while the guard with you. Nevertheless, if you take a farm decision and if you strive not not you some to seize or of you some to seize for your own interest, they have any successeurs in the future.

The first manner to proceed is to take a farm decision against the twenty eight physical attributes of your own body. Keep your spirit in the space that constitute your own body and maintain it then in his initial state in your physical body so complex.

The second manner to proceed is to employ the fifty two Chetasik in the form of a pictures inside your body that constitutes a candle for each of these Chetasik.. It is very important to divert your attention of feelings that clutter your spirit while it looks at the candles. When you stabilize the internal picture of these fifty two candles (the a for each type Chitasikas) take the two candles and leave them to extinguish themselves. Repeat this action several times until all the fifty two candles be moved. Another action consists of to keep your spirit with four twenty nine or the cent twenty and a candles representing the conscience and to some to move two jusq' to the moment where you not some have more any.

Faîtes it same thing for Chanthavimut. Some does this is the Nibbhan. Therefore, it is not in composite state. The Nibbhan cannot come to recreate conditions in your favor. I liould to speak to you of Chantha so that you understood it. It is located in the reserved sphère to the physical sensations and equally in the reserved sphère to the memory of places and pictures of the future, and at last in the reserved sphère to the mental elements and to the conscience.

The results

While it is impossible for these four cases to arise by themselves, with Chantha they can arise normally.

1. Upama is similar to Khanha (or the five elements).

Kai is the physical body. As a hospital, the body is the place where exist several sorts of diseases. This is equally the place where the individual is sick.

2. His Worm is similar to Vinnyana

Before falling sick, the spirit resemble the medicines. When you dîtes: "I feel well" you must have the impression that there is a factor or a medicine that has given this impression for you. Nevertheless when you are sick, sometimes you can feel that the spirit is not a medicine. The true and real medicine should protect you even if your spirit changes of a form to the other. Your spirit is not a true medicine.

3. Cham is similar that Sanya (the fact to recall itself or to imagine in the future).

Recall you that the body is the place where the individual is born and where the medicine can put a stop to the disease. This that you imagine future determine strongly this that you understand or do not understand. Evitez them thought negative of the future when you some have the intention. You must understand that, while you play with your imagination while thinking of the passed, you waste real time. From that time, take care of the current good thoughts and faîtes some go out of to not ruin them by an imagination lacking future of wisdom.

7.4. Khanha is composed of four elements: earth, fire, water and wind (air).

8. Khanha can be compared to a solid haughty attitude to turn a noix up or towards the bottom on a wire without movement torsion.

Before arrive the moment where you will die, and wander of a birth to another renaissance, you will be wise if you examine the requirements of a body processes.

Suppose that you are shaken of the side of ears. The sound constitute a physical element. If a sound of weak intensity comes to shake a weak ear, your conscience some is informed while it is recorded in your memory. This phenomenon is called Sanyakhan.

The third does is a sensation concerning the nature of the sound (pleasant or unpleasant) while the process of the second phenomenon is in classes. This is called Vinnyankhan.

Recall you that the sound is a Sanyakhan. It can be pleasant or unpleasant, liked or hated. It can cause with the individuals the l'attirance or the loathing. The renaissance follows the sound.

3. Cases where a weak nose is in contact with the odor that shake the physical Khan. As for you, you test the need to know the odor. All happens as if this one resemble a requirement reference in a Sanyakhan. Once again, that you tested a pleasant sensation or an unpleasant sensation at the time of the contact with this odor, that mean that you result in Vinnyankhan. Once again, that one likes or that one does not like the odor, she is a Sanyakhan, there is a reaction to the odor.

4. Khan Ha

The due to the reaction to the physical object on a small part of the language give place to un.léger taste. The born taste to the end of the language is a physical Khan. It gives birth to a Vinnyankhan that us renseigne on the saveur of the physical object. What the taste be pleasant or unpleasant, that one likes it or that one does not like it, it reflects the Sangkhankhan, that is to say a reaction to the taste.

5. Khanha (the parts of the body).

If the body weakens itself while reacting to the contact of the cold, heat, to softness and to the hardness of elements physical by the l'Upamakhan, that mean that it is in contact with a physical Khan. It some results that the owed sensation to this physical object renseigne our brain on his nature and this is the Vinnyankhan that allows to know this one. What the contact of the physical object be égréable or unpleasant, that one likes it or that one does not like it, there is a transfer of pieces of information on the nature of this physical object to the level of the Vinnyankhan. Otherwise says, the born sensation of the contact of the physical object with our body provokes a to remember or a to remember partial of some aspects of the physical object to the level of the Sanyakhan (that has the property to allow us to recall us taste). Consequently, when one is in contact with a physical object that one can like or to not like, and that can be pleasant or unpleasant, there is a reaction to the pieces of information furnish by the Sanyakhan.

6. Khan Ha (the five elements)

When a contact does itself to the level of the spirit (contact by the witty way), a spirit not very developed think of similar something to a contact of which it does the object and recognizes immediately the nature of this phenomenon thanks to the Dhammarom. For an exterior observer having the clarity view, it is likely that it must put the problem for himself as follows: "This I am" or "THIS IS me". Provided with physical Khan, it stretched to discover "the idea" suggested by the Vinnyankhan and anything else that "this idea".

What she be pleasant or unpleasant, this idea results in the Vinnyankhan. You recall that all thought is born under the form Sanyakhan. What one likes it or not, one will react to this idea signaled by the Sanyakhan.

7. Sanyakhan is very important to the breast of the five constituent elements the human body and depends on another element operating to provoke his recognition. It is similar to a model dependent operating the connection or the reconstruction to the initial state of a disintegrated physical state while dispersing the four elements to the far. It awakens while depending on similar sensation to Sanya.

From that time, the process of the reminder of the memorized phenomenon to the level of the sphère of the memory of the brain transforms itself in Vinnyankhan. This haould be understand in terms d'Arom (sensation or feeling) that is conditioned to courte maturity date by an about physics in terms of beautiful, ugly, thin, white, black, rich, poor, brilliant, dark. The effects that some result provoke his recognition by the man or by the animal, or by the divinities, etc... In clear terms, the recognition of phenomena physical by Sanyakhan does itself in an identical way and dependent on the initial sensation.

8. Considering this dependance, when you begin choosing the one of the five elements (Khanha), you will realize that you are in communication with at least two of the five elements. Suppose that you begin by a physical Khan that is born of a contact or of a shock physical nature or of an appearance. While observing physiquement for you, you find the Vinnyankhan appearing as a sensation that can be pleasant or unpleasant or a neuter sensation, that is to say or pleasant or unpleasant, since you faîtes call to the Sanyakhan.

When you done the deductive comparison of the beautiful form with the previous form to which the sensation done reference, doubtlessly the most of test a feeling for favorable you to this form. On the other hand, it can himself that the same people test an unpleasant sensation towards the same position. Finally, if these same people possess a weak faculty not allowing for them to reveal a so weak sensation she be towards this position, it is evident that they will test towards her a neuter sensation, that is to say or pleasant or unpleasant. Nevertheless, in a given position, for example, if someone had to lose weight, and if such a eventuality is not intervened, that is to say that no change of his weight does not have taken place since, it is evident that this person is not satisfied considering his waiting and an unpleasant feeling is born in she. On the other hand, if this person sees his weight to increase, then she can test satisfaction. Thus, our feeling depends on results of our choice and of our Chetasik (the force psychique).

Laksanay depending on Vinnyankhan is a word composed of two names. It means the conscience towards which one result the sensations and the nature of physical phenomena that are appeared earlyer. In a direction, if it is true that each of the five elements exists second by second as their true nature, it is equally true to assert that you pass of an element to the other and that you are each time in contact with each of them. This is for this reason that in the meditation intérieure, the least object that you see, for example, the candles (or the luminous sphères), seem to split when you try to blow on the a to extinguish it. You call the simple sign of a name that raises culture. One can accoller a name equipment or the term "candle" in French. Little imports which name give to you to a simple sign.

This is a Hubdham that is secured to Namdham. The first is a physical form, while the second is an element psychique that characterizes the Hubdham furnishing some for him a name.

The physical form is what appears in the nature all while having a secured name to this apparition and suggested by the spirit. This form is located among the group of the five elements composed of:

Twelve Ayatana that are:

- The six internal Ayatana, to know: the eye, the ear, the nose, the language, the body and the spirit.

- The six external Ayatana that come into contact with them, to know: the form, the sound, the odor, the saveur, the Phodthabha, the Dhamarom.

- These twelve Ayatana divide up themselves in Hubdham, composed of: the eye, the ear, the language, the body, the form, the sound, the saveur. While the spirit (or the heart) divided up east in the group Namdham. For his part, the Dhamarom composed of five Pasathahub, sixteen Sukhumhub, four twenty nine Chay (spirits), fifty two Chetasik, a Nibbhan.

The contact (to touch) is the way by which one the physical object is in contact with the human and identified body. The twelve Ayatana are the physical phenomena that provoke with the man the desire or the repulsion to come into contact again with these physical phenomena, that is to say to touch them or taste. This desire to touch or to taste the physical phenomena as we did it in the passed is a phenomenon psychique called the Dhamarom.

Only the Nibbhan order to the physical elements to become real. This is a state of the real and absolute transformation of the nature of things; this is equally the awakening psychique and physical that recover the notion quiétude.

In the reality the twelve thus said person known as Ayatana Banyat recover to the time form it and the name of physical phenomena. Khanha (the five elements) and the characteristic (the couple Hub-Nam or form-name) constitute the present to the breast of the twelve Ayatana:

All this is created by the age (Sangkhan).

Now analyze the twelve Ayatana.

1. The eye and the picture:

When an object is in contact with the eye, this one some sees not only form it, the colors but him accolle a name. This is the picture that forms itself in the eye. And if the visual center of the memory has it analyzed and recognized she becomes a conscience (Sati).

2. The ear and the sound:

When the sound done to vibrate the ear, this one hears it under a physical form and the transmits to the auditory center of the brain that memorize it and give him a name. Once analyzed and recognized it becomes a conscience.

3. The nose and the odor:

When the odor is perceived by the nose, this one transmits the pieces of information concerning the odor to the olfactory center of the brain. When this one recognizes it it gives him a name. When the odor is recorded in the brain, she becomes a conscience (Sati).

4. The language and the saveur.

When a saveur is in contact with the language, this one transmits the pieces of information concerning this saveur to the of taste center of the brain. When this one recognizes it it gives him a name. When the saveur is memorized in the brain she becomes a conscience (Sati).

5. The body and to touch it.

When a physical object come into contact with the body (the hand or the foot or the skin), the body reacts while transmitting the pieces of information concerning the physical object in question to the tactile center of the brain. Once analyzed and recognized, it receives a name, memorized east and becomes a conscience (Sati).

6. The five elements (Khanha) or Hub-Nam constitute the present while the spirit because it is the author of the apparition (awakening) others feel and of their extinction, to know: compassion, the happiness, the pain, the joy, sadness, the desire be a person of well and no of the evil, be hate-filled, grasping, amnesiac, slandering, intelligent and non-idiot. All that is created by the age (Sangkhan).

Ayatana constitutes the characteristic(Hub-Nam)

The apparition and the extinction of the characteristic(Hub-Nam)

The three following eras:

- The passed or period for which one all surpassed and past east.

- The future or period during which one one awaits the advent of things imprévisibles.

- The present or period during which one the things are evolving under our eyes.

The definition Arom during these three periods is the following:

The practices of the meditation intérieure must know: the form, the sound, the odor, the saveur, the sensation, and Dhammarom that constitute the present.

Dhammabanyat and Paramattha

It some results that Paramattha constitutes the truth, the reality, while Banyat constitutes the objects or the things that appear by means of the sound, form as base, behavior, state, matter as base. For example, the cat is called "cat" by the men to due to his miaulement.

From that time, some seen to do to understand to the practices of the meditation intérieure that it exists in this world two following truths, I had to resort to to the l'exégèse on the Paramattha:

Consequently after having analyzed in a deepened way the five elements, the twelve direction, one some is come to note that it exists only two sorts Paratthadam, in accordance with the stipulations of the following Buddhist sentence (Phra Sangkhini) "Thukamatika" :

Has leaves the Hub (form) and Nam (name) that are real, the truth is born of the supposition (Dhamsommut). In accordance with the supposition concerning the man, Paramattha orders the conduit and the mood of the man. While the conscience defines the recognition of the form and name (or characteristic).

The form (Hub) has the property to appear, to extinguish itself, to transform itself, to evolve in accordance with his nature, as this is the case of a trunk tree for example.

The name (Nam) has the property to appear, to extinguish itself, to transform itself, to evolve in accordance with his nature that one knows and to lean itself towards the mood, as the water that normally flow towards the inferior level of the ground. In conclusion, the world as the age, the human body and the animal possess two sorts truth:

The average way and the one that the borrow

Hub-Nam constitutes the average way, while the conscience (Sati) borrow the average way.

Hub-Nam constitutes the Vipassana, while the conscience practice the Vipassana.

Sati (conscience) and Moha (forgetfulness).

The conscience have access to the memory before acting, to speak, to think of the level of eyes, body of "Kuson" and order "Kusondham". Also, if one has access to a good conscience, one possesses equally the Dhamma with oneself as well as the l'éthique, the concentration, intelligence, and the Vimut. If the conscience be lacking, the other Kusondham do equally defect. Thus, those that would want to practice or observe the Dhamma must understand what comes be said.

Moha or left done forgetfulness integrating body and spirit of those that drive themselves poorly. It orders the wickedness (Akusondham). When one is attained by forgetfulness (amnésie), cupidity will appear. If forgetfulness appears, the "Manathitthi" that is his satellite appears equally to our eyes. Forgetfulness, cupidity, the bad actions, the craving appear. If one is attained by forgetfulness, one becomes mean. It some results that the other generous actions are not able émerger. The conscience can destroy totally forgetfulness, the bad actions, the cupidity to the l'instar of the light that destroy completely the obscurity in the atmosphere. The conscience is similar to the poupe of the pirogue. The pirogue is similar to our body that possesses the spirit assuming the role to think, to pierce the evolution.

If one has good ideas, one has a good conscience conjugating itself to an attitude opening.

If the conscience is not constantly in the spirit, then one spoils it.

If one has eyes and lively ears, one has be in a position to to use his conscience.

If the spirit is gifted with conscience, it can be a support.

The conscience as a companion of the pain done to progress the spirit.

One must watch to keep an open attitude.

Such are the initial dangers for the meditation intérieure.

From that time, it is advised to the practices of the Vipassana of to not limit itself that to the present for better to understand them.

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