Initial tasks to fill by those that desire to join themselves
to the practice of the meditation said intérieure

Vipassana Phoum 6:

Vipassana Kammathan

After having learn the rules and Hubkhan, Nam, Sangkhan, Thad, Ayatana, and Arom and be in a position to to practice the meditation by oneself-even, you will have to execute the following initial tasks:

In first place, to pay homage to the Triple Jewel while telling the following prayer:

Arahang Samma Samphutthassa Phakkhava Phutthang Phakkhavantang Aphivathémi

While prostrating you once.

Savakkhata Phakkavato Savakasangkho Sangkhang Namani

While prostrating you once.

Tell three times the following sentence:

Namo Tassa Phakkhavato Arahato Samma Samphutthassa

While prostrating you once.

The prayer in homage to the kind deeds of Buddha.

Apply the method meditation to the master.

Nibpha madya Mé Phanté Sadsikalamadthaya Kammadthanangthéhi.

Has present, I would to require to my master, the all prosper LuongTa, the benevolence grant me the method likely meditation to light up me and to allow me to attain the Nirvana.

After the master have you granted the method meditation must rejoin your place for you.

You must pay homage to the Triple Jewel that constitutes for you a reward, you must pay him homage again. After which you must sit in position concentration, that is to say you cross the legs in tailor or in position d'agenouillement or other provided that that suit you. If you put yourself in position of Buddha, you must cross your upright leg on your left leg, put your upright hand on your left hand. Rectify your bust. Keep your look above your crossed legs to a distance of about a meter. Limit the decline in oneself of Hub-Nam, then propagate the compassion towards yourself and towards the others. You use your conscience to limit your mood and the decline of the Sangkhan Hub-Nam.

1. When the eyes are seeing the form, you use your conscience that indicate you to limit you to know only the form. Do not think of the Sommutibanyat, to know beauty, the attraction or the repulsion, the desire or the no-desire, etc... Then continue to apply you.

2. When the ears are in the process of hear the sound, you use your conscience that indicate you to limit you to know only the sound. Do not commit the error to attain the Sommutibanyat (regulate supposition).

3. When the nose is perceiving the odor, you use your conscience that indicate you to limit you to know only the odor. Do not commit the error to attain the Sommutibanyat, to know the perfumed odor or perfumed no.

4. When the language is tasting a saveur, you use your conscience that indicate you to limit you to know only the saveur. Do not commit the error to attain the Sommutibanyat, to know the good or bad saveur.

5. When the body is facing the cold, to the heat, to softness or to the hardness, you use your conscience that indicate you to limit you to know only the cold, the heat, softness, the hardness. Do not commit the error to attain the Sommutibanyat, to know good or bad, pleasant or unpleasant at the time of to touch (contact).

6. When the spirit is reflecting or to order to remain standing, to walk, to sit, to lengthen itself, to kneel itself, to act, you use your conscience that indicate you to limit you to know only to reflect, or remain standing, walk, to sit, to lengthen itself. Do not commit the error to attain the Sommutibanyat, to know: we remain standing, we walk, we remain sat, we remain lengthened.

In conclusion, you hold in to Arom in particular that constitute the present. Do not think of the passed that is past. Of even do not think of the future that is not again arrived. Do not await it. Mobilize your conscience to limit you to know only the present. The example is located in the limitation of our knowledge of the four supreme lesson.

The three movements of the standing position:

1. When the spirit order to remain standing, it is necessary that your conscience indicate you that you want to remain standing.

2. When you are remaining standing thanks to your spirit, a shiver traverses all your body and arrive to your brain manner that your conscience indicate you that she shakes you.

3. When the body remain quiet your conscience must indicate you that your body remains quiet.

The convolution in four movements

1. When the spirit order you to walk be aware that you want to walk then place your conscience on your feet manner that she you renseigne.

2. When your body budges, thanks to your conscience a shiver traverses all your body to do it to budge, have conscience of the movement.

3. When the body touch the floor be-in conscious and your conscience you indicate it or when your feet join themselves, lengthen themselves, move themselves in any place, be-in conscious.

In conclusion, when one remain standing, when one walk, when one sits, when one lengthens oneself, if some mood comes to shake a which opening that she be, be-in conscious first, next try to analyze this supreme lesson. For example: when you are advancing agree a noise, you must analyze this noise. Next you analyze the following step. What import if you advance you must try to understand the method convolution. When you advance your straight foot, be-in conscious until it touches the ground. Next advance your left foot. Be-in conscious until it touches the ground and so on.

Distribution of the consecrated time to the meals.

Has seen it food, one begins to stir the hands and the arms budge. The hands touch the mouth and get up. One stretches the arms and dive the hands towards the dishes while digging into the foods with a spoon. Then one raises the arm while taking the foods. When one lower the arms even down below, one thrusts the hands then one raises them. When one move the arms towards oneself, one lowers them to touch the rice. When one return the hands one closes the eyes while chewing the foods.

When one eat these foods one sees water and one some tests the need to drink. One returns the hands while moving the arms and while the decrease.

When one drinks water, one does the following gestures: some see water one would like to drink. One returns the hand while the raising and while stretching the arms while the decrease.

While the hand seizes itself cutting and the raise stretching then lowering the arms, the hand touch the mouth that opens itself to drink. The mouth is a lot of water when one drinks. Next one moves the arm while the decrease to the floor that touch the hand. Then one raises the arm while returning the hand that touch the thigh.

The rule presiding to the shower

When one would like to soak itself, one advances step by step towards water. Some see water one raises his hand while moving his arm then while the decrease. Next one takes a cutting while raising his hand while moving his arm towards the bottom. One takes water with the cutting. One raises it on his head while pouring water on oneself. While pouring one raises his head while moving his arm towards the bottom.

In conclusion Arom or the mentioned movements above are analyzed by the conscience that order all the movements that return uniformly. The washing of the linge does itself same manner. For the conscience order all the gestures that cannot forget themselves and that have be executed, and analyze all the Hub-Nam, all the gestures that succeed themselves. In fact, the conscience analyze and order the standing station, the market, the seated position, lengthening, the l'agenouillement, the l'élongation, the action to go and to come. Thus, "to know" mean to analyze the knowledge Palamatthadham, that is to say the reality and no the Banyat.

Meditation on the sixteen ways transmission

When one practice the meditation in accordance with the four models of the big conscience (Mahasati Pathatthan) meaning that the conscience commander in a continuous way the couple Hub-Nam representing the present as it is above mentioned, the meditation intérieure on the sixteen ways transmission does not have been able be realized that by the one that the practice in accordance with the principles that we has transmitted Buddha. The practice proceed from following manner:

The one that is reached specially beyond the universe of the four truths, to the effects, to the Nirvana, is the one that has succeeded to attain the illumination, to become the supreme being, notably the one that is sublime, that is itself detached of the impurities. Consequently, it is himself liberated of the vulgar state while the way taking to the four Noble truths is for him appeared.

Thus I waould to maintain you wisdom of the human existence:

1. Nam-Hub Parithésathayan

Knowing Hub-Nam (or the form and the name) intelligence is certain that it exists in this world two sorts truth, to know:

Hubdham or the object that holds itself in front of the eyes.

Namdham or what penetrates in the direction by the openings or the six laid to do to reveal itself while the mood comes from exterior to irritate the direction.

2. Nam-Hub Parikhathayan (perception of speeches)

Nam-Hub constitutes a factor, a way derivation. The intelligence that knows the Nam (name) is a factor of the Nam and knows that the couple Nam-Hub is constituted of two supplementary factors.

3. Dhammasanayan (secured perception to the Dhamma)

Dhammasanayan being immortal and incontrôlable must remain in accordance with the natural process because Hub-Nam that appears must extinguish itself in a natural way. The one that practice the meditation intérieure has a solid conscience and cannot be attained d'amnésie (forgetfulness) for the simple reason that it is constantly checked by his conscience.

4. Uthayapphayan (perception of life and death)

Usually intelligence sees the couple Hub-Nam to appear and to extinguish itself together. The one that practice the meditation is the only to realize that the form and the name extinguish themselves at the same time, that it does not mix the present with the passed and the future and that it analyzes clearly the couple Hub-Nam manner to discover the three principles and to avoid the big sensual passions.

Usually one knows only the Palamattha and one is lacking in the conscience and of Banyat in particular.

5. Phangkhayan (perception of the destruction)

Intelligence sees better than before the extinction of the couple Hub-Nam because the meditation has possible return the comprehension of the apparition and simultaneous extinction of the form and name. Suppose that two persons disappear together hand in the hand. To be able Satthaviriya for it (generosity and courage), or the application returns the concentration, the conscience, and livelier intelligence than never.

6. Phayatu Patthanayan (timid perception of the coveted nature)

Intelligence allows to see the form and the name to extinguish itself and fear the fire. When one practice the Vipassana (meditation intérieure) one sees to extinguish itself the form and the name, because one does not have escaped the conscience and to the practice continue meditation. Intelligence allows to see the l'impermanence, the l'éphémère, the pain, the joy, to hang itself always to the form and to the name and the extinction of the form and name in the form of an a big frightful fire. If one is unaware of the meditation, one must not know some to do the analysis.

7. Athinaphayan (perception of the bad effects)

Intelligence returns the sad and faulty people when these have seen to extinguish itself the form and the name to which one they like to hang themselves.

8. Nipphithayan (perception driving to the aversion for the vanities to the world)

Intelligence sees the form and the name to extinguish itself and some test aversion. The one that practice the meditation intérieure, when it attains the knowledge taking to the aversion for the vanities to the world, it tests aversion for the form and the name that appear and extinguish themselves instead of some to test pleasure. This attitude is similar to the one of a person that, having cared for his toilet, some is come to test aversion for all what is unhealthy. For it attaches himself to what is beautiful and clean.

9. Mucchitukamatayan (perception of the desire stupéfait)

The one that is intelligent and that sees the form and the name to appear and to extinguish itself, wants to escape the form and to the name. The one that practice the meditation intérieure to to attain the Mucchitukamatayan desire to equally escape the form and to the name that extinguish themselves and disappear.

10. Patisangkhayan (restoration of the perception)

Intelligence have just had to see the form and the name to appear and to extinguish try to escape itself to the form and to the name. When the meditation allows to see Hub-Nam to appear and to extinguish itself and the Three principles to hang themselves to the form and to the name that some are the foundation, to this moment one tests aversion for the danger and the fault and one desirees about it to escape by means of a small mood while looking for a stratagème. The form and the name are as a person that, trying to catch the fishes by means of a placed nasse at the far end of water, dive its hands in the nasse for some to catch. She rejoices at to have been able be caught the fishes. The one that practice The Vipassana, when it knows to melts the form and the name not some takes pride but behaves as the fisherman to the nasse that rejoices at to be able to catch fishes.

But it knows that the form and the name appear and extinguish themselves because of the l'éphémère and pain. When it some loses the check and test apprehension and aversion to have poorly acted to the l'instar of the fisherman to the nasse that having not been able to have caught the fishes, wants to return at his place to forget his failure.

11. Sangkharupékhayan (to be able it to remain indifferent to the uncertainty of life).

Intelligence does not have any form and do not possess nothing for oneself. The only thing that she possesses for oneself this is emptiness (void). As for the things that exist in this world, they do not belong either to us or to the others but to another world. If one arrives to some to possess one do not have less pain but this one will not disappear completely: she will persist for she originates birth, age, diseases and death that is the last pain of our humanity.

All that I relate you on the pain raise truth. To know it it will be necessary to come to practice the meditation and, after observation, the practice will realize him even if that is true or no. It will know it by himself. In fact, Buddha has us taught "Opanayido or accept to practice the Padchadtang". One is only to know for oneself while the others cannot know as ourselves. The one that practice the observance of the buddhist préceptes that one is the only to know the Sangkhan, Hub-Nam. If it attains the quiétude it will attain the Nirvana. If it does not have again understand the Nirvana, this is because it wanders again in the Hub-Nam, in this that it considers as pretty and in this that it considers as form.

12. Anulomayan (the direct order of the perception)

Have just had to see Hub-Nam to extinguish itself, intelligence find more force in accordance with the law on Aryasad, capable to push back completely the obscurity that comes to cover. One does not attain the l'Aryasad that when the meditation intérieure makes progress thanks to Anurom, Patirom that leave and come since Uthayabphayayan to Sangkharupékyan. Know perfectly Hub-Nam, Thukkha Aryasad constitutes the truth that s'éloigne itself sexual passions and Hub-Nam to extinguish itself progressively to form the l'Arom.

As I come from you some to maintain, all this is true in accordance with the teachings of the Buddha that have been recorded in the three Phra Have Just Had To Milk Pidok (the three Buddhist treaties).

15. Pholayan (abandonment of the perception)

In the said exégèses Sodapatiphol, Sakithakhamiphol, Anakhamiphol, Arahantaphol, intelligence appears in liaison with Makhachit. The liaisons between these things in which ones are absent feel them but is present the Nirvana constitute equally the l'Arom.

16. Pachvakhanayan (rejection of the perception)

Intelligence appears, examine the four Noble truths, the effects, the Nibbhan, the sexual passions that have been abandoned but of which the reliquats continue to exist. In conformity in power of the four Noble truths, effects, at least deserve them resultant of the practice of the Vipassana, transform the bad man in man of well, and the man of well in man better, the idiots in intelligent. Having well have just had to understand the sins, one must abandon the disastrous way, alcohol, the toxic products, the games chance, to become a laborious man and to return itself useful to oneself-even, to the corporation, to the monastères, to the Buddhist religion. It is necessary to have a good conscience towards its parents, its benefactors, a stable conscience in the bienfaisance. If one is gifted with a courageous temperament, then one will be capable to attain the four Noble Truths, the effects and the way taking to the Nibbhan in accordance with his own judgement.

For some to finish, I waould to conclude while saying that all what is written in this work: Dharma, Vipassan to six constituted foundations of Dharma and the règlement, are located in your own person, that is to say in each of us. All the Dharma do not reside with Buddha or with the buddhist moines. Dharma do not reside outside us but inside ourselves. Some become pale, the formula "Padso-Adso" meaning on one hand, "to expire" constitute Phra Sut (Suttana), and on the other hand, "to inspire" constitute Phra Vinay (Vinaya). Phra Palamath is awakened it being located inside your body and having for try to preserve it intact, inébranlable, pure, beneficial.

The following pale expression "Sabanyatiyo Khanthabanyati Ayatanabanyati Thatubanyati" mean that Buddha has asserted that water (matter), the fire, the air, the earth are located in the human body. To the case where these four matters come to be lacking, the men and the animals must die. Only Buddha is the first to discover this Dharma and to prescribe it for each individual. But Buddha does not have it prescribes for the mountains, the forests or for a place any.

A pale expression stipulate following manner: "Kusala Dhamma, Akusala Dhamma".

What means: Kusala Dham constitutes the better bienfaisance, the one than we have accumulated is become our good. If we are again in life, she remains with us and we returns happy. If we die, she will follow us in the death and is in a position to to take us to the Nirvana. So never we reemerge, she will follow us in our renaissance and will do some go out that we be not of the be human infirm. Etre of men wants to say Kusala Dhamma. As for Akusala Dhamma, this is the bad Karma (bad action). When we commit bad actions, their effects will follow us equally and we will take in the hell and we will transform in deaths, in most repugnant animals, in Pedasurakai, that is to say some be or dead or living that await the effects of merits sent by our children. Here the sort the more torturing that awaits us, we that have committed sins or bad actions to the class of our life: this is the l'Akusala Dhamma.

The hell (Hmo narok, Hmo avichi)

In regards to the biggest sinners, to know those that slander the buddhist moines, that return themselves to the pagoda to prostrate itself in front of the statues of Buddha and in front of the bonzes to require blessings and do offrandes and that, once returned at their place, slander on the bonzes and the maudissent. In here bad actions of which the authors deserve the punishments and be sent in hell. This are sins called Akusala Dharma. Those that the clerks cannot bring up to the paradise of which them laid their are big closed. On the other hand, the hell to eight laid is for them big has just had to open, according to the effects of their actions that the conduits towards the punishment. Being not able to bear the sinners, Phra Thévathad, and Phra Thorani (the earth) welcome them in hell.

It is necessary to understand that oneself-even. If one wants to obtain the merits, one has only to commit good actions. To the opposite, if one wants to commit sins, one commits bad actions. One is responsible of its own acts and no one else cannot act to our place. Compare that with the question to supply itself. In fact, the one that eat is stuffed. If one commits good actions one obtains the happiness in accordance with the following Buddhist sentence: "Dhammoha Vérakhati Dhammacharing". What wants to say: The Dhamma watch on the one that the practice. Otherwise says, if one acts well, one is protected by the Dhamma. If one acts poorly, one is protected by the bad Dhamma. This is as to say "it is necessary to count on oneself-even and no on others" for one is his own shelter.

It exists cases d'offrandes with an impure ulterior motive. For it exists people doing offrandes to the pagoda to do itself a renown. Once at their place, they begin to slander and curse the others while posting itself as having does more d'offrandes than the others. And that instead of paving together the way towards the paradise and to construct the Nibbhan, they pave together the way towards the hell.

It exists penetrating people in the pagoda that do not prostrate themselves either in front of the statues of Buddha or in front of the bonzes. Those that believe themselves intelligent do not know that they are sassy and that they have erroneous opinions. That bring them be lacking reason, to know that it lack "Hiri Otabpa". In fact, one must know and understand the truth, condition sine non qua of all progress.

It exists people that believe that they are intelligent and that have a lot more knowledge than the bonzes and the others. While the others prostrate themselves in front of the statues of Buddha and receive blessings of bonzes, those do not do there not attention. If they come to the pagoda, this is to do to notice itself as a benefactors. During the dedicated prayers to Buddha, they begin chatting while pretending of to not hear them. While they live in the civilized countries, instead of to include itself in civilized people, they behave in people incultes.

When you will begin committing bad actions, you will harvest the disastrous effects of your bad actions. Be-in sure. The bad actions are as the effects Akusala Dhamma. This Dhamma is the one that we has left Buddha. It contains two sorts of truths, to know: the natural truth and the supposed truth.

Person do not escape from demonic sort that the awaits, either in the sky, or in the deep ocean, or in the mountainous slopes, or nulle leaves elsewhere in the world.

I waould to finish my exégèse by this conclusion. If you desire to obtain more knowledge you are asked to consult the Treaty Phra Abhidham and Phra Tai Pidok (three Pidok) and you some will be satisfy.

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