The Way Out of Suffering

THE WAY OUT OF SUFFERING
THE HEART OF
LORD BUDDHA’S TEACHINGS
THE SECRET LAW OF NATURE

FOUND IN
THE COPLETE VOLUNTARY
ENLIGHTENMENT OF BUDDHA
THE TRANSLOCATION OF ALL BEINGS

FROM THE CYCLE OF REBIRTH:
FOUR FOUNDATIONS OF MINDFULNESS

EXPOUNDED BY
HONORABLE DR. PHARARATCHAPHROMMACHAN
ABBOT OF WAT PHRATHAT SI CHOMTHONG
WORAWIHAN, HOT SUPREMACIST AND VIPASSANA
HEAD MASTER OF REGION,
CHIANGMAI,
THAILAND
OVADA PATIMOKKHA
REFRAIN FORM ALL SINS.

DO GOOD COMPLETELY.
PRUIFY THE MIND.
THIS IS EVERY BUDDHA’S TEACHING.
The Publication glorify to dedicate merit to His Majesty King RAMA IX

and The Queen
Request for soft file contact: Sub_emotion@hotmail.com
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“ATTENTION, ANANDA
What Dhamma and What Rule and Regulation I have set up for
good, that Dhamma and that Rule and Regulation will be your
leader after my departure.”
CONTENTS
Chapter
1. How Can We Escape from the Cycle of Rebirth?

2. Where Does One Go after Death?
3. How Do the Three Characteristics Eliminate Suffering?
4. What Keeps Transient Beings in Endless Rounds of
Existence?
5. What Are the Four Noble Truths?
6. Suffering Ceases through the Four Foundations of
Mindfulness
7. Nibbana
8. Questions and Answers
9. Achan Thong’s Teachings
10. Excerpts from Lord Buddha’s 62 Exhortations
The Way Out of Suffering

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It is Humans duty to free ourselves from suffering.
Look, to you who understand the danger of life, death, and

rebirth, the four foundations of mindfulness is the only way
that leads to the purification of beings and the end of all
sorrow, suffering, and lamentation. This is the path that leads
to Nibbana.
All Buddhas and their perfected disciples have entered

Nibbana by way of four foundations of mindfulness.
Have you ever asked yourself, “What is the real purpose of

life?”
Until each of us can answer this question, our live will be
aimless, like one who walks in darkness, unaware of dangers
ahead: like a bird circling over the ocean, unable to find land.
We are not born for education, occupation, home or

family.
We are not born these things and then grow old, get sick,
and die.
If we were born for them, it would mean that we are born
merely to repeat the cycle of rebirth, sickness, old age and
death, to be food for worms, Money and wealth cannot save
us from this aimless wandering.
We are born to release ourselves from this chains which

bind us.
We are born to release ourselves from the bondage of

desire.
We are born to effect a spiritual improvement, to purify

our minds as much as we can, and to pass through the
darkness of life’s delusions.

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We are born to stop birth, end suffering, and reach

Nibbana.
How Can We Escape from the Cycle of Rebirth?
The Essence of Buddhism
Before his ordination, the venerable Saributra asked the

venerable Assaji (one of the Group of Five) what Bhuddhism
taught. The venerable Sariputra replied: whatever was
produced by causation, Lord Buddha had explained the
causes as well as complete extinction of such existence
resulting from elimination of the causes. The great disciple’s
answer has been considered to be the briefest summary of
Buddhist doctrine.
This summary points out that all phenomena arise from

causes. When the causes are eradicated, the phenomenon
vanishes. Life, birth, aging, death, and other sufferings come
from causes; that is, they have been originally developed
through craving. Without causes, they cannot happen. Life,
birth, aging, death and all sufferings which are the results of
the causes are extinguished once the causes are removed.
The question is whether it is true that human beings are

born and pass away repeatedly in rounds of existence. What
causes our birth? Why is the cycle of rebirth ended when
suffering is eliminated?
These complicated questions are immensely difficult to
understand.
Lord Buddha provided a detailed explanation in the theory
called the Law of Dependent Origination. A crucial law of
nature, dependent causation of all phenomena initiates and
perpetuates our lives.
From ignorance arise mental formations.

From mental formations arises consciousness.

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From consciousness arise mind and matter.

From mind and matter arise the six sense-bases.
From the six sense-bases arises contact.
From Contact arises feeling.
From felling arises craving.
From craving arise clinging.
From clinging arises becoming.
From becoming arises birth.
From birth arise decay, death, sorrow, lamentation, pain,
grief, and despair.
Birth is suffering. The more we contemplate this fact, the

more suffering we discern. We see so much and such intense
suffering that it is beyond our description. Without reforming
ourselves, that is without practice which guides us through
the labyrinth and power of conditioned arising, we will be
besieged by excessive and severe suffering, as we were in the
past.
Aware of this, what should we do to escape the power of

dependent origination or rounds of rebirth? Being born again
and again in the cycle of rebirth is excruciating pain. Why is
it painful? Considering only one lifetime, we can see clearly
that there is no stability after birth. We are bound to get old
and sick, and finally we die.
We cannot be born according to our will. Birth is the result

of volitional actions. There are meritorious actions and
unwholesome actions. If we happen to engage in an
unwholesome action, we will certainly suffer from its result.
In this way, all of us have been born numberless times.
It has been pointed out that we are born into woeful states
more frequently than into blissful states. This is easily
confirmed by the greater number of beings born as animals
rather than as humans.

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As we have been born human, have found Buddhism, and

have learned the learned the practical way to freedom from
suffering, we should be proud of theses great blessings. And,
therefore, we should follow Lord Buddha’s instruction by
beginning our practice of insight meditation in order to be
liberated from the horrible and frightening suffering.
There have been numerous examples of the disciples who,

having followed the Blessed One, were liberated from suffering.
Practicing insight meditation does not require material
investments. We need only determination and then begin to
practice the way recommended by the Blessed One Besides,
there are enough teachers nowadays who can help students.
How does dependent origination turn us around an endless

cycle? This is an exemplification. When the sensitive part of the
eye sees a visible object, what we call eye consciousness takes
place. The sensitive part of the eye is comprised of visual
nerves. Visible objects make contact, seeing the objects takes
place. Seeing the objects is called eye consciousness.
When an object is seen, the mind becomes fond of, or is
displeased, with it. In this way, the process of dependent
origination begins.
Lord Buddha taught us to interrupt dependent origination,
or conditioned arising, and not let it exert its power on us.
How can we interrupt it?

When an object is seen, it means that eye-consciousness
arises from the encounter of eye nerves and the visible object.
Then contact occurs; in this case it is visual contact.
When contact occurs, feeling—pleasure and displeasure—
results. Letting this cycle go on normally means being
influenced by dependent origination.
This is the practical method which prevents dependent

origination from drawing us into its cycle:

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Not letting it lead to feeling, we must cut it when contact

happens—though seeing with mindfulness. Just see and do not
go beyond it to “we see” or “I see.” Do not take what we see as
male or female, good or bad, pleasing or displeasing.
Acknowledge and contemplate seeing with mindfulness ad stop
the cycle at the point of contact (between the mind and the
visible object). Keep practicing in this way.
In fact, both the work of the sensitive part of the eye and
the visual object happen in a moment and then they vanish.
When they make contact, eye—consciousness happens in a flash
and ceases instantly.
Thus, if meditators strive to acknowledge seeing as just
seeing, the chain of dependent origination is finished and does
not go on to “we see” or “I see.” Being cut at the point of
contact, the cycle of dependent origination stops turning.
Then, there are on more factors to cause feeling and

craving. Meditators keep practicing this process in order to
frequently interrupt the cycle of dependent origination.
Eventually, as wisdom becomes stronger it can completely cut
this cycle.
Thus, meditators should make an effort to cut the cycle of
dependent origination at the point of contact.
To be aware of external objects, all of us all over the world

have six sense-organs: eyes, ears the nose, the body, and the
mind. While we are awake, through the sense-organs, the six
sensory-objects appear to us : sights, sounds, odors, tastes,
tactile objects, and mind-objects.
If meditators are not cautious, external objects will
bombard and dominate them with the power of dependent
origination.
Meditators should carefully watch over sensory organs in

the way pointed out by Lord Buddha, not allowing feelings to

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arise. This is the way to stop dependent origination in all the

sensory organs and sensory objects.
There are two kinds of objects of consciousness: those of
conventional truth and those of absolute truth. Sensory objects
of conventional truth arise in this way: a visible object is
allowed to appear as male of female, good or bad, pleasing of
displeasing. Thus, feeling arises. Then come craving and
attachment successively. Seeing external objects as men or
women is holding them as conventional truth, which is common
among ordinary people.
If meditators take note of seeing as just seeing, it ceases

naturally, unable to further cause feeling. Acknowledging the
sensory object that arises in time to prevent the conventional
truth causes the sensory object to manifest absolute truth.
Sensory-objects of conventional truth become real through
a person’s supposition. They are not true in the absolute sense.
On the other hand, absolutely true sensory objects are naturally
real.
Meditators who keep acknowledging the body/mind can be
certain of dwelling only in absolute truth. Conventional truth
cannot arise, and as a result the cycle of dependent origination is
interrupted, unable to continue. Because the cycle is stopped
upon contact, feeling and craving cannot take place.
Taking notes only of sensory objects with absolute truth,

and not allowing the arising of sensory objects with agreed
truth, is considered to be the right view Once “seeing” is noted,
the noble eightfold path occurs simultaneously
When the eightfold path is considered in practical terms,
the “right view” is compared to the engine of a train. The other
seven components are the seven cars of a train placed in order.
When the engine moves, it pulls the first car to follow. The first
car then pulls the second one, the second one in turn pulls the
third one, and the other cars work successively in this way until
the seventh car is moved. When all the seven cars run quickly at

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the same time, they form one train which can reach the
destination simultaneously.
The noble eightfold path works in the same way. When
right view takes place, right concentration arises. When right
concentration occurs, right wisdom arises. Because of right
wisdom, right liberation happens. That is, defilements are
destroyed in Knowledge of the Path.
In this way, the entire noble eightfold path arises in one
sensory object.
At this point of the meditation practice, the chain of

dependent origination is severed, unable to lead the meditator’s
mind through its whole cycle. In this way the massive suffering
is also ended. Usually human beings endlessly repeat going
around the cycle of rebirth in the same way as ants walking
around a cup’s rim. Practice of acknowledging the contact
between sensory organs and sensory objects can prevent human
beings from the cycle of rebirth, and thus they can finish their
part on the world stage.
“Monks,
Tell me
What cannot be achieved
Through efforts.”
Dhamma that leads the mind away from hinderances is

called tranquility meditation. Dhamma that helps one gain
insight into the heart of matters and see them as impermanent,
subject to suffering and non-self is called insight meditation.

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Nibbana
Lord Buddha preached:
“Ananda, neither knowledge nor ignorance can be used as
measurement. The only measurement is the abandoning of
defilements. To reach Nibbana one needs only to abandon
defilements. After having abandoned defilements, one can reach
Nibbana.”
The sun-rise is preceded

By the golden light on the horizon.
The dawn of the noble path is
Likewise preceded by the precepts.
“Monks,
Nibbana exists
The way to Nibbana exists.
The one who shows the way exists.
If you do not strive, how can you reach Nibbana?”
Infinite knowledge cannot be compared

To a single time of practice.
Having listened to Dhamma, practice it.
Not practiced, Dhamma is wasted.

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Which road should be taken?

At the intersection,
Which way should be taken?
One is the route of greed, lust, and
Ambition—the repeated cycle of rebirth.
The other is the route to

The true goal of life—the end of
Life, termination of suffering,
And Nibbana.
Mundane ones—attached to
The world –seek what exists
And dwell within it.
Superabundance ones—rising
Above the world—look for
Nothing and abide in nothingness.
Noble Ones
All the noble ones
Do what others cannot
Possibly do,
Endure what others
Cannot possibly endure,
Overcome what others
cannot possibly overcome.
Thus they achieve
What others cannot
Possibly achieve.

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2
Where Does One Go after Death?
Most people understand that the soul of one who has
shifted from one existence to another, i.e. one who has died,
floats around for a while. They think rebirth is not
instantaneous. Such a belief is wrong. Death and rebirth happen
successively without any interval.
The view that the soul leaves the body and floats in a
neutral area after death is rejected by Buddhism. It is considered
to be a false belief.
In addition, death and rebirth may seem to be distant from

each other in spatial terms. For example, a human doing passes
away and is born in one of the higher worlds which seem to be
very far from the human world: a heavenly abode or a realm of
Brahmas. There are six heavenly abodes, sixteen realms of
Brahmas (the Fine-material worlds), and four Immaterial worlds.
These seem immensely remote. In terms of time, however,
The distance is as short as a flash of light. As soon as one
deceases, there is instant rebirth.
From whatever realm one dies and in whatever realm one

is reborn-whether in the higher worlds or the lower worlds-
rebirth occurs immediately after death.
A human being may die and be reborn in the realm of
perception or non-perception, which is the highest of the higher
worlds. On the contrary, one who dies in this realm may be
reborn in a human realm. Yet the time between death and rebirth
is as short as a flash of light.
Because of the misunderstanding that the soul leaves a

dead body to wander before rebirth, some doctrines help to
guide the soul with certain rituals. This is not correct practice in
the Buddhist view.
In reality, once the mind extinguishes, the reborn mind
arises instantly. This is due to the power of Kamma (volitional
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action), not caused by anyone else’s arrangement. It is the work

of one’s own Kamma.
Even among those who believe that death and rebirth

happen successively, there is some misunderstanding. Some of
those who believe this think that the same mind which ceases in
this world is reborn in the next. This is not the view of
Buddhism. Buddhism believes that the mind, mental states, and
the body in this world come to an end in this world. The mind,
mental states, and the body in the next world are born in the next
world. They are not the same but related: the mind, mental
states, and the body that cease in this world are the condition of
the rebirth of those in the next world.
This is like the rice grains which farmers sow in the field. They
become plants, blossom, and yield new grains. It cannot be said
that the new grains are those sowed by the farmers. Yet it cannot
be denied that they evolved from the sowed grains.
Likewise, the mind, mental states, and the body of this
birth completely cease in this world. The mind, mental states,
and the body of the next birth are born in the next world. While
they are not those of this birth, they are not unrelated to them.
The mind, mental states, and the body of this birth are the
conditions of the arising of those in the next birth.
Some people assume that: the soul leaves a dead body to
be born in the next world; never ceasing, the soul deeps being
born again and again; only the body dissolves. Buddhism calls
this belief Sassataditthi, the doctrine which finds the soul
eternal. This is a kind of false view.
Others believe that: everything ends after death; the
present lifetime is the only one; there is nothing to be reborn.
Buddhism calls this belief Ucchedditthi, the doctrine which sees
that everything is annihilated. This is another kind of false view.
The tempting power of sins is extreme. If people do not
believe in rebirth as well as the results of meritorious and
demeritorious deeds, who will refrain from sins?

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As belief in the eternity of the soul is a kind of false view

and belief in the annihilation of the soul is another, what is held
by Buddhism?
Buddhism believes that some completely cease and some
are reborn after passing away.
Buddhism explains that only an Arahant, a perfected one,
totally ceases at death. There is no more rebirth after the
extinction of all aggregates. This is Nibbana. Birth and
becoming are eradicated, and there is no return to rounds of
existence.
With the exception of Arahants, all the others from no-
returners to ordinary people will certainly be reborn after death.
Thus, Buddhism finds both eternalism and annihilism
wrong views. A person who belives that some are reborn after
death and some are not is in the middle path. This is the right
view according to the Buddhist doctrine.
Some of the eternalists think that a human being is beborn
a human being, a bird is reborn a bird, a cat is reborn a cat, a
Thai is reborn a Thai, a Burmese is reborn a Burmese, and a
westerner is reborn a westerner.
This is not a Buddhis belief. According to Buddhism,
where and what a being will be reborn as depends on Kamma or
volitional action. The power of Kamma creates different kinds
of beings, directing beings to be born in different worlds.
A human being may be reborn an animal, a hell being, a

heavenly being, or a divine being of the Form Sphere or the
Formless Sphere. It depends on the accumulative Kamma.
The soul reborn, however, is not the same soul. Belief in
the same soul is an eternalist one.
The truth is that the soul, the mind, and the body of this
birth completely cease upon death and rebirth is caused by the
power of Kamma of the previous lifetimes.
Thus is the powerful creation of Kamma, as proclaimed by
Lord Buddha:
Kamma diversifies beings to be coarse and refined ones.
Beings are determined by Kamma.

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Even Wealth of the Three Worlds Does Not Compare
Pathya ekarajjena
Sggassa gamanenava
Subbalokadhippaccena
Sotapattiphalam varam
The king of the earth who is in possession of great wealth

and absolute freedom among humans.
Sakka – the king of heavens who rules six heavenly
abodes.
Mahabrahma-the king of the brahma world.
None of these can compare with a stream-winner.
Those who come in to the light

should remain (there).
Those who escape from a house on fire
should not go back.
Those who come up from the abyss
should not return.
Those who renounce sensual pleasure
should not resume it.
The Worldly Taste – the Dhammic Test
The more worldly things are consumed, the more tasteless

they become. It is like eating the sugar cane from the bottom to
the top.
Whereas the more Dhamma is tasted, the sweeter it
becomes. It is like eating the sugar cane from the top to the
bottom.
Any mind filled with Dhamma finds no meaning in
worldly happiness.
There are various worldly tastes, but there is only one
dhammic taste: that of liberation.
The dhammic taste rises above all others.
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Shackles
Putto give
Dhanam pade
Bhariya hatther
Children are shackles around the neck.

Wealth and property are shackles on the legs.
Wives are shackles on the wrists.
These shackles are difficult to break.

Though loosely tied, they cannot be untied easily.
Bonds made of rope, leather, wood and iron

are not as strong as sensuality.

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3
How Do the Three
Characteristics
Eliminate Suffering?
The goal of insight meditation is to gain a clear, complete
understanding of the three obvious characteristics:
impermanence, suffering, and non-self. Having gained an
insight into the three characteristics, the meditator realizes that
everything is this world is transient, subject to suffering, and
uncontrollable because it is non-self. Thus the mind abandons
the desire to acquire, the desire to have, and the desire to be.
Therefore, the three characteristics are like a dhammic

magnifying glass through which we see truth leading us to
dispassion and detachment. Letting go of what it used to hold on
fast to the mind finds peace and perceives that desires are
suffering.
What obscures the three characteristics?
There are three phenomena which obscure the three

characteristics:
Continuity conceals impermanence and misleads us to see

the body/mind as permanent.
Postures conceal suffering. All postures such as sitting,

standing, walking, and sleeping are suffering, but changes of
posture obscure it.
Perception of unity conceals non-self. Thus we have illusory

concepts of animals, persons, and selves which cause the arising
of love and craving. In fact, when we analyze what we take as
animals and persons, they are impure and decaying.

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The Three Characteristics of

Existence through Which Insight
Wisdom Is Gained
The three characteristics of existence which help mediators to

gain is sight wisdom must be those perceived in the Ultimate
Truth, not merely the supposed truth: when the body/mind, i.e.
the five aggregates, is perceived to be impermanent, suffering,
and non-self; when there are only the states of knowing and
being know without the illusions of animals, persons and selves
involved in this perception.
Meditation Practice Which Leads to

Insight into the Three Characteristics
To gain an insight into the three characteristics, the meditator

has to contemplate the body/mind in the present moment while
they are arising and ceasing perpetually. When the concentration
is strong, the mind which usually wanders moving from one
thing to another becomes calm and still. In this state the mind,
focused on mindfulness and acknowledging, sees and knows
only what it has never before seen or knows. The mind then
becomes satisfied to perceive the truth that
There is only the body/mind
which keeps arising and ceasing.
Insight into Impermanence
Acknowledging more exactly, the mind realizes that no mind-

object is stable and impermanence is obvious. When what enters
the mind is acknowledged, it immediately disappears and
something else replaces it. The insight gained while the mind
acknowledges the impermanence of the body/mind is called
insight into impermanence.

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Insight into Non-Self
While acknowledging the body/mind in the present, the mind

sees that the arising and cessation of the body, the mind, and
suffering caused by unpleasant feelings are natural conditions
which cannot be controlled. Seeing this, the mind gains insight
into non-self.
Thus the three characteristics are true knowledge. Acquiring

knowledge of the three characteristics through insight
meditation, the mind is approaching the path, fruition, and
Nibbana.
There are, however, four levels of insight meditation.

Although the insight gained from the different levels is termed
the same, it is different in its degree and power to destroy the
defilements.
The insight gained form the first level of meditation
practice, the insight from the path of Stream-entry, gets rid of
very coarse defilements
The insight gained from the second level of meditation
practice, the insight from the path of once-returning, gets rid of
slightly coarse defilements.
The insight gained from the third level of meditation
practice, the insight from the path of non-returning, gets rid of
the least coarse defilements.
The insight gained from the fourth level of meditation practice,
the insight from the path of Arahantship (the path of final
emancipation), entirely gets rid of the remaining defilements.

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Gaining Insight
Practically, insight is gained in the manifestation of one of the

three characteristics.
Rapid, frequent rising/falling of the abdomen manifests
impermanence. If consciousness is extinguished when that
happens, the insight is gained through impermanence.
When the rising/falling of the abdomen appears irregularly, the
meditatior breathes with difficulty and does not feel well. If
consciousness is extinguished in this manifestation of suffering,
the insight is gained though suffering.
Indulgence in Sense-spheres
Maintains Suffering
“Monks:
whoever indulges in visible objects,
whoever indulges in sound,
whoever indulges in smell,
whoever indulges in taste,
whoever indulges in touch,
and whoever indulges in mind-objects is considered to
indulge in suffering. I claim that whoever indulges in suffering
cannot escape from suffering.”
The World is Made up of All Beings

Who Are Subjected to Decay and
Impermanere.
The world is made up of all beings which cannot be

protected and thus are powerless.
The world is made up of all beings who own nothing, and
so abandon everything before leaving (this world).
The world is made up of all beings who are not self-
sufficient. They can never be complete, and thus are ruled by
craving.

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Life is fragile, depending on breath and being besieged by

aging which leads quietly to death.
Whoever perceives this horrible condition should
immediately abandon the world’s tempting bait and find
contentment or peace in Nibbana.
“Rahula! Make your mind like the land. If the mind is
always treated like the land, no mind-object can affect it.
When people litter the land with clean or dirty things, body
waste, and spit, the land neither minds nor is it offended.
Rahula, if you can constantly keep your mind in this way,
no mind-object can dominate it.”

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4
What Keeps Transient
Beings in Endless Rounds
Of Existence?
Destroying the Cause of the Cycle

Of Rebirth
The cycle of becoming is caused by the mind’s attachment

which is a barrier, a tempter, a hindrance.
It prevents one from Nibbana and causes one to be born
and die repeatedly. Therefore, a person who wants to embark on
the way to the path, the fruition, and Nibbana needs to destroy
the cause of the cycle of becoming first.
“Khandha” - - Aggregates
“Khandha” means that which contains loss or an inclination to

lose. There are many kinds of loss:
Loss of beauty,
Loss of happiness,
Loss of certainty,
And loss of self.
Beauty, happiness, certainty, and self are causes of the cycle of
becoming which delude ignorant people. Practice of the four
foundations of mindfulness is to remove the causes of the cycle
of becoming.
Meditators who are mindful of their bodies can get rid of

beauty, i.e. deluded ideas of beauty. They stop thinking that this
or that is beautiful or attractive; no longer seeing the body as
beautiful or desirable, for example. Contemplation of the body
reduces sensual passion and the mind is freed from pleasure in

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beauty in the sense-spheres either on earth or in heaven. Instead,

the mind is fixed on Nibbana.
Meditators who are mindful of feelings can get rid of

happiness, i.e. the delusion of happiness. They stop thinking that
anything is pleasurable or brings happiness, and thus they give
up wishing to be always happy. As meditators are perpetually
aware of aches and pains during meditation, their minds learn
the nature of those feelings until they both accept and ignore
them. The mind is no longer affected by heat, cold, aches, or
pains as it perceives the truth that it is the way it is. Likewise,
the mind is not attached to positive feelings. Instead it values the
path, the fruition, and Nibbana.
Meditators who are mindful of thoughts can get rid of

permanence, i.e. deluded ideas of permanence. They stop
thinking that anything is permanent. When meditators have
thoughts as their mind-objects, continual changes are perceived.
One moment a thought occurs, and the next moment another
does. Seeing this, the mind gets used to seeing changes and is
freed from their effects- - although the world deeps changing.
The mind knows permanence is a delusion and values only
Nibbana.
When meditators are mindful of ideas, they can get rid of

self, i.e. deluded ideas of self. They can see that everything is
non-self. Presently, most beings are unaware that they are only
an aggregate of the body/mind. Meditating on ideas, they learn
that beings, persons, and selves do not exist but are only the
body/mind. When the mind perceives the truth, it is no longer
attached to the idea of self and values only Nibbana.
In summary, insight meditation practice, through the four

foundations of mindfulness, can destroy mistaken ideas, i.e. the
four delusions:
Mindfulness of the body destroys distorted views of
beauty.

P a g e | 23

happiness.
permanence.
Mindfulness of the body destroys distorted views of self.
Thus the insight meditator who practices the four foundations of

mindfulness removes the cause of the cycle of rebirth and is not
misled by delusions. Seeing things and beings in their true
conditions, the meditator’s mind is at peace.
Heaven- - Nibbana
Aiming for heaven after death, one needs to attain it in life.

Aiming for Nibbana after death, one also needs to attain it in
life. What one obtains after death is what has been earned during
one’s life.
The only path to mind purification pointed out by Lord
Buddha is the way to the four foundations of mindfulness.
If we want to escape suffering and find real peace, we are
recommended to practice insight meditation through the four
foundations of mindfulness.
Life without mind purification is like barren land or a
container wasted because it is empty. Living for one day trying
to purify the mind is better than living for a hundred years
without spiritual practice.
The cycle of rebirth is like an ocean so vast that the shore

is not visible in which all beings are deluded to swim aimlessly.
To gain even a lower level of insight is like swimming directly
toward the shore dimly seen ahead. Continuing to swim, i.e.
furthering meditation, one can reach the shore of complete
insight which means permanent cessation of rebirth.
Seeing and meeting a holy, or purified, person is not as

noble as becoming one. Try your best I this significant task. Try

P a g e | 24
to turn what cannot follow you to be what can follow you. Free
yourselves from the heavy loads which have long burdened us
all so that you will reach the final goal of Nibbana. Lord Buddha
always reminded his disciples:
“Nibbana does exist, the path to Nibbana does exist, the
path to Nibbana does exist, and I, the guide to Nibbana, exist as
well. If you do not travel the path, how can you attain
Nibbana?”
The Most Noble Element in Buddhism
Insight meditation through the four foundations of

mindfulness is the most noble practice in Buddhism as it is the
practice of transferring beings out of the cycle of rebirth. The
Blessed One thus pointed out the following as the four
superlative comparisons:
No enemy can do as much harm as
diseases do.
Love of anything or anyone cannot
be more than self-love.
No force is stronger than the force of
Kamma.
No knowledge is more noble than
insight from meditation.

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5
What Are
The Four Noble Truths?
THE BUDDHA WAS ENLIGHTENED BY THE

ULTIMATE FOUR NOBLE TRUTHS
DUKKHAARIYASACCA THE NOBLE TRUTH OF

SUFFERING.
SMUDAYAARIYASACCA THE NOBLE TRUTH OF
THE CCAUSE OF THE SUFFERING.
NIRODHAARIYASACCA THE NOBLE TRUTH OF
CESSATION OF SUFFERING.
MAGGAARIYASACCA THE NOBLE TRUTH OF THE
EIGHTFOLD PATH LEADING TO THE END OF
SUFFERING.
Suffering is the truth to be aware of.

The cause of suffering is the truth to be abandoned.
The cessation of suffering is the truth to be
comprehended.
The noble path is the truth to be initiated.
CAUSES AND EFFECTS
1. SUFFERING_______EFFECT ARISI NG
2. THE CAUSE OF SUFFERING______CAUSES
3. THE CESSATION OF SUFFERING____EFFECT
EXTINGCTION
4. THE NOBLE EIGHTFOLD PATH_____CAUSE

P a g e | 26
SUFFERING
12 CATEGORIES, SIGNS OR SYMPTOMS:
1. BIRTH
2. DECAY
3. DEATH
4. SORROW
5. LAMENTATION
6. BODILY PAIN
7. MENTAL AFFLICTIONS
8. DESPAIR
9. ASSOCIATION WITH THE UNPLEASANT
10. SEPARATION FROM THE PLEASANT
11. UNFULFILLED WISHES
12. ATTACHMENT TO THE FIVE AGGREGATES
THE CAUSE OF SUFFERING

CHARACTERISTICS OF DESIRE
1. KAMATANHA SENSUAL DESIRE OR DESIRE FOR
PLEASURABLE OBJECTS.
2. BHAVATANHA CRAVING FOR EXISTENCE OR
DESIRE TO BE THIS OR THAT.
3. VIBHAVATANHA CRAVING FOR NON-EXITENCE
OR DESIRE NOT TO BE THIS OR NOT TO BE THAT.
CESSATION OF SUFFERING
CESSATION OF SUFFERING SRSULTS IN CESSATION OF

DESIRE:
1. CESSATON OF PLEASURES:
- PLEASURE IN ELEMENTS
- PLEASURE IN SENSE SPHERES
- PLEASURE IN FIVE SENSUAL PLEASURES
2. CESSATION OF THE FIVE AGGREGRATES.

3. CESSATION OF SUFFERING AT THE POINT OF
CONTACT BETWEEN SENSE-GATES AND
SENSORY OBJECTS THROUGH SELF-RESTRAINT.
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4. CESSATION OF THE CHAINS OF SUFFERING OR

DEPENDENT ORIGINATION.
5. CESSATION OF SUFFERING THROUGH
PERCEPTION OF THE THREE CHARACTERISTICS.
THE EIGHT QUALITIES THAT LEAD TO THE

END OF SUFFERING:
1. Right understanding. Wisdom

2. Right thought.
3. Right speech.
4. Right action. Morals
5. Right livelihood.
6. Right effort.
Concentration
7. Right mindfulness.
8. Right concentration.
In practice, the noble eightfold path reflects morality,

concentration, and wisdom. When one observes morality,
meditates, and develops wisdom, one practices the noble
eightfold path. This practice is the beginning of the four
foundations of mindfulness.
You, who perceive danger in the cycle of rebirth, know that

prisons are not as restrictive as attachment to defilements which
has ensnared our minds eternally.
All human beings born on earth have been condemned to death

sentences and are waiting to be executed.
While we are waiting, we have to break out of our heavily-

fortified prisons and gain freedom.
Before extinguishing his aggregates and entering Nibbana, Lord

Buddha bequeathed to us the noble weapon of Dhamma which
would destroy our prisons: the foundations of mindfulness.

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These are Buddha’s words:

“I have established the Buddhist order
not for the personal gain of any
individual, but only for all to practice
and extinguish the defilements.”
“Attention, Suphadda. As long as the noble eightfold path

exists in this discipline, there will always be stream-winners,
once-returners, non-returners and perfected ones. If monks keep
practicing the right way, the world will never be without
Arahants (perfected ones).”
The Final Exhortation

“O Bhikkus, I want to remind all of
you now: All conditioned things
perish and die. Strive on with heedfulness.”
This is Buddha’s last instruction.
Heedfulness means constant mindfulness.

Thus it is agreed that Buddha summarized
All his teachings in the last exhortation.

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6
Suffering Ceases through
the Four Foundations of
Mindfulness
The great principles of insight meditation are the

four foundations of mindfulness. Lord Buddha claims
that mindfulness is the only path to purification of the
mind, freedom from suffering, and thus to Nibbana. This
means there is no other practice to purify the mind,
escape suffering, and reach Nibbana besides the practice
of the four foundations of mindfulness.
The 84,000 portions of Buddha’s teaching can be
summarized to be the practice of the purification of the
mind
Literally, the four foundations of mindfulness serve
as the base of mindfulness. Practically, the are the state
of being continually mindful of what happens to the five
aggregates.
Mindfulness of the body is to contemplate on

bodily action or sensations. This includes, for example,
walking meditation (i.e. acknowledging or being the feet)
and breathing meditation (i.e. acknowledging the rising/
falling of the belly).
Mindfulness of one’s feelings is to contemplate on

the experience of happiness or of suffering. That is, to
acknowledge the happiness and to know how happy one
is, or to acknowledge misery and know how miserable
one is, or to acknowledge the neutral feeling which is
neither happiness nor misery.
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Mindfulness of the mind is to contemplate on one

thought or to be conscious of the passion, anger,
delusion, sloth, distraction, or peace in the thought.
Mindfulness of mind-objects is to contemplate

recognition and other volitional activities. Recognition is
to know something when perceiving it. Volitional
activities happen when we think about or comment on
something. While we think, we must be mindful of
thinking. When we are pleased, dissatisfied, slothful,
distracted, or doubtful of thinking, we must be mindful
too.
In short, the foundation of mindfulness is the

principle of practicing mindfulness continually. We
should be conscious of what we are doing both bodily
and mentally in the present moment. We contemplate on
the present only, not on the past or on the future.
The foundations of mindfulness are the heart of

Lord Buddha’s teachings. Lord Buddha repeatedly taught
them to his disciples from the time of his enlightenment
until his ceasing. As he stated strongly and clearly in the
Mahasatipatthanasutta:
“Look, you who find the cycle of rebirth

Harmful, the four foundations of mindfulness
are the only way to the purification of all
beings,
the extinction of all sorrows and lamentation,
the end of all suffering and grief, and the
attainment of Nibbana.”

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In order to attain Nibbana all beings, even the past

and future Buddhas and their disciples, must practice
insight meditation. This was expressed in Buddha’s
words:
“The path taken by each Buddha and each

enlightened disciple by which they attained
Nibbana is the path of the four foundations
of mindfulness.”
THE ONLY PATH TO NIBBANA
It is the way taken by the Buddhas and all the

perfected ones. This way has five characteristics:
Lord Buddha was the only one who discovered this

way.
This way is found only in the Buddhist religion.
It is a lone path on which one has to walk by
oneself; nobody can travel it for anybody else.
It is a single path, with no intersections.
This way leads to a single goal, which is Nibbana.
Once when the Buddha was in Savatthi, a heavenly

being who had a problem about Dhamma asked him,
“All living beings in this world are

Confused both within their minds and
With the world outside; how can this
Confusion possibly be gotten rid of?”

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The Blessed One answered :

“Whoever has moral conduct, develops
concentration through meditation, and
gains wisdom can get rid of the confusions
encountered in this world.”
The confusions are defilements consisting of greed,

anger, and delusion which perpetually occupy the mind.
Buddha mentioned the following:

Moral conduct
Concentration\
Wisdom
Practically, what should we do? Where are moral
conduct, concentration, and wisdom?
Each time we practice walking meditation, or each time

we acknowledge the rising/falling of the abdomen, we
practice morality, concentration, and wisdom.
The mind which watches the rising/falling is

concentrating.
The mind which is aware of the rising/falling has
wisdom.
Consequently, morality, concentration, and wisdom exist

in acknowledging the rising/falling.
There are two levels of morality, concentration, and

wisdom: the mundane and the transcendental.
Mundane morality exists in the five precepts and the
eight precepts for lay-people, the ten precepts for nuns
and voices, and the two hundred and twenty-seven

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precepts for monks. These precepts keep those who

observe them moral, knowing what is right and what is
wrong, so that they live peacefully and happily together.
Transcendental precepts are the ones practiced for
enlightenment. In the ritual wherein monks give people
precepts according to their request, each monk always
chants in Pali after people have received the precepts:
good birth is caused by observing precepts, wealth
comes from observing precepts, attainment of Nibbana is
the result of observing precepts. The first two results are
from mundane morality, but the last one is from
transcendental or superabundance precepts. The two
kinds of morality are practiced in different ways and
render different results.
Likewise, mundane concentration aims to gain

mundane peace through tranquility meditation. The
further goal is serenity which will result in supernormal
knowledge and power. The supreme result is to be born
in the Brahma sphere which is more divine than heaven.
Transcendental concentration, on the other hand, aims

at absolute peace which is beyond the world and rebirth.
The final goal of transcendental concentration is
Nibbana.
However much material progress comes from mundane

wisdom, it is only wisdom from learning and reason. It
is only wisdom for survival.
Transcendental wisdom, however, is truly one’s own

wisdom as a result of insight meditation. It is the
wisdom from one’s insight. Thus it can be said that:

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Mundane wisdom is for survival, but transcendental

wisdom is for the mind’s salvation.
Wherever moral conduct, concentration, and wisdom are

present there exists the noble eightfold path, consisting
of the following:
Right view Wisdom

Right thought
Right speech
Right action Morality
Right livelihood
Right effort
Right mindfulness
Concentration
Right concentration
Therefore, when we are observing precepts,

concentrating and gaining wisdom, we are completely on
the noble eightfold path. Thus, the eightfold path exists
in the mindfulness of the rising/falling of the abdomen.

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Summary of Insight Meditation through

The Four Foundations of Mindfulness
What is important in insight meditation through the

four foundations of mindfulness is acknowledgement:
Being mindful of the body, sensations, the mind, and
mind-objects. Mindfulness of the body, sensations, the
mind, and mind-objects causes sixteen phenomena to
happen. They are the sixteen stages of knowledge which
happen naturally and successively. These sixteen stages
of knowledge are the ladder which leads us to practice of
the path and ultimately the fruition.
The meaning of mindfulness of the body,

sensations, the mind, and mind-objects is as follows.
To be mindful of the body is to acknowledge the
state and action of the body: awareness of the
rising/falling of the abdomen, the stepping made when
walking by the right of left foot, and each action made by
the hands and the body in mindful prostration, for
example.
While we are acknowledging “rising” and “falling,”

the feeling of pain, ache, or numbeness happens. We
have to be mindful of our feelings. We stop
acknowledging “rising/falling” to be mindful of the
present feeling and acknowledge “ache, ache, ache” or
“numb, numb numb.” After acknowledging the feeling of
the body for a while, we continue noting “rising/falling”
which are the main bodily actions of which we are
mindful in sitting meditation.

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While we are acknowledging “rising/falling,” our

mind wanders and thinks of our work, home, or our
children. We have to be mindful of the mind. We stop
acknowledging “rising/falling” to be mindful of the mind
and acknowledge “thinking, thinking, thinking.” After
acknowledging the action of the mind for a while, we
continue acknowledging “rising/falling” which is our
main foundation of mindfulness.
The mind objects here are the five hindrances:

sensual pleasure, ill will, drowsiness, distraction, and
doubt. These five hindrances exist in the mind of all
people regardless of nationality and language. While we
are acknowledging “rising/falling,” one of the hindrances
may come into our mind. For example, if we are pleased
with anything we have to stop acknowledging
“rising/falling” to acknowledge “pleased, pleased,
pleased.”
If we are displeased, we acknowledge

“displeased, displeased, displeased.”
If we feel drowsy, we acknowledge “ drowsy,
drowsy, drowsy.”
If our mind is restless, we acknowledge “restless,
restless, restless.”
If we doubt, we acknowledge “doubt, doubt, doubt.”
After we acknowledge for a while the hindrance that

occurs to our mind, we continue acknowledging
“rising/falling” which is our main foundation of bodily
mindfulness. This is called mindfulness of mind-
objects

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This is insight meditation through the four

foundations of mindfulness or mindfulness of the body,
sensation, the mind and mind-objects.
What is important in acknowledging is the present

moment. For example, when we acknowledge “rising,”
the word and the awareness of rising must happen at the
same time as the rising of the abdomen. Do not
acknowledge before or after the abdominal wall rises.
Likewise, the acknowledgement of “falling” and the
falling of the abdomen must be simultaneous.
This also applies to walking-meditation. “Right”

and lifting the right foot must be simultaneous. While
we acknowledge “go,” the foot must go forward at the
same time. When “thus” is acknowledged, the foot
touches the floor simultaneously. In this way we are
completely with the present moment. In walking
meditation, we do the same with the left foot.
To be fully present is extremely important to

meditation. It resembles a cat catching a mouse.
Grasping for the mouse too soon, the cat catches nothing
because its aim is in the future. When the mouse has
passed it, the cat also catches nothing because he charges
for what belonged to the past. Only when the cat catches
the mouse at the moment of the mouse’s arrival does the
cat succeed. The cat is successful become it strikes at tha
present moment.
Thus to acknowledge the present moment is greatly
important in meditation.

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Acknowledging the body/mind of the present

moment develops momentary concentration.
Accumulation of adequate momentary concentration
strengthens the five powers—confidence, effort,
mindfulness, concentration, and wisdom. The five
powers which have been made strong can be compared
with a well-sharpened knife which is useful at all times.
When our meditation progresses to the
determination period, or the knowledge of the path which
is the fourteenth stage of insight, the five powers which
we have developed will naturally destroy the defilements
without our interference.
Defilements can be eliminated only by the power of

concentration. Without acknowledging the present
moment, momentary concentration cannot be developed.
Then during the determination period, the intended
extinction will not occur due to inadequate power of
concentration to eradicate defilements. Thus
acknowledging the present moment is crucial to
meditation.
We need only to properly observe the principles of

meditation practice. This is like a farmer’s work. A
farmer’s duty is to prepare and fertilize the soil, drain the
water into the rice-field, plant the rice properly, and
never to ask when the grains will be formed. They will
come in their own time.
Meditation during the Determination Period

During the determination period, the last five stages
of insight—adaptation knowledge, knowledge at the

P a g e | 39
moment of the change-of-lineage, knowledge of the path,

knowledge of fruition, and knowledge of reviewing—
work in the following way.
Adaptation knowledge is the knowledge which
contemplates for the last time on the body/mind as
impermanent, suffering, and without self. In this stage of
insight, the meditator’s mind begins to dim.
Knowledge at the moment of the change-of-

lineage is the knowledge which breaks the meditator’s
lineage of being a common person so that they can attain
nobility. The meditator’s feeling and consciousness are
extinguished in this knowledge. The meditator loses the
status of a common person from now on. It is the first
stage of insight in which the meditator’s mind abandons
the body/mind and has Nibbana as its object.
When knowledge at the moment of the change-of-

lineage passes immediately, knowledge of the path
happens right away. That is, when the meditator’s
feeling and consciousness are extinguished he/she attains
knowledge of the path instantly. The state of a holy
person begins here in this knowledge which miraculously
destroys defilements.
Knowledge of reviewing is the knowledge of

contemplation of the path, fruition, and Nibbana which
have just been experienced. In this knowledge the
meditator will become conscious and aware of the
defilements which have been abandoned and also the
defilements which still remain.
These five stages of insight happen in order all at
once, faster than a flash of lightning.

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The result of the knowledge of the path is Nibbana

with insight into the extinction of suffering. When
insight into the cessation of suffering is gained, insight
into suffering, its cause, and the path leading to the
cessation of suffering is also gained simultaneously.
When a lamp is lit, a series of things happen as a
result: oil is consumed, the wick burns, and light shines
at the same moment that darkness disappears.
The lamp using up the oil is comparable to the path

leading to the cessation of suffering, or the elimination of
defilements.
The wick of the lamp burning is comparable to

awareness of suffering.
The lamp driving away darkness is comparable to the

insight into the abandoning of suffering.
The lamp giving forth light is comparable to knowledge

of the path showing the way.
The insight gained from knowledge of this path is a

complete understanding of the noble truth, a
transcendental perception or “gaining the eyes which see
through Dhamma.”

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Nibbana

P a g e | 42
Nibbana
Nibbana is the goal of Buddhism. Lord Buddha
taught about the purification of the mind so that those
ready for his instruction can attain Nibbana. Lord
Buddha described in it terms of what it is not:
“Monks, ‘that’ exists. ‘That’ is not earth, not water,

not fire’ not are, not the realm of perception or non-
perception, not this world, not other worlds, not the
moon, nor the sun. Monks, I do not say that ‘that’ is
going or coming, pausing or moving from this world, or
rebirth. But ‘that’ is the end of suffering.”
As the end of afflictions, Nibbana is devoid of

suffering. Without suffering, there is no birth, death, and
becoming. Nibbana is not nothingness. That Nibbana is
total cessation does not mean it is nothing. But it means
complete extinction of suffering; no more suffering of
birth, suffering of aging, suffering of sickness, suffering
of death, and other kinds of suffering which afflict
beings. It means emancipation from all defilements and
craving.
Defilements and craving are like fire witch burns
the human mind, keeping it in the heat of suffering day in
and day out.
When defilements and craving are completely
extinguished, the mind becomes absolutely serene and
peaceful. Thus it is claimed that Nibbana is the ultimate
peace.

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A person who has gained a certain path and fruition

through insight meditation attains Nibbana for an instant.
Attaining knowledge at the moment of the change-of-
lineage, knowledge of the path, and knowledge of
fruition, the mind for a flash of time has Nibbana as its
object. Nibbana is attained in that instant. Those who
have become Arahants, or perfected ones, through
insight meditation attain Nibbana four times.
First, when they gain stream-entry; second, when they

become once-returners, third, when they become non-
returners and fourth when they gain Arahatship.
For better comprehension this can be compared to
swinging oneself over a stream to the other bank.
Swinging oneself from one bank to the other is
knowledge at the moment of the change-of-lineage. The
feet touching on the other bank is knowledge of the path.
Standing upright is knowledge of the fruition. Nibbana
is the bank under the feet.
Besides attaining Nibbana at the moment of gaining

knowledge of the path and knowledge of the fruition in
stream-entry, once-returning, non-returning or
Arahatship, there is another way to accomplish it while
one is still living or in this lifetime. It is momentary
Nibbana in meditative attainments of fruition and
meditative attainments of cessation.
Meditative attainments of fruition can happen to
persons of any of the four stages of holiness. Meditative
attainments of cessation, however, happen to non-
returners and Arahants only.

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Meditative attainments of fruition are phenomena of

knowledge. They are the results of gaining the path and
the fruition through meditation practice, when the mind
dwells in Nibbana for a period of time. This mental
phenomenon happens only to a holy person who has
gained any stage of insight.
A person in meditative attainments of the fruition is
still breathing, but the breath is delicate, soft and light
while the body is cold and it freezes in a certain posture.
Whatever posture in which one enters the meditative
attainments of the fruition-whether it is standing, sitting
or lying-will remain throughout the meditative
attainments, except when somebody else changes it by
moving the meditator’s body. The posture is frozen
because some aggregates cease, especially those which
manifest bodily and verbal movement.
In that state, such a holy meditator has no feeling.

Even if that person is struck or cut by a knife and bleeds,
no pain is felt. There is no awareness of pleasure or
displeasure. There is no perception or consciousness at
all. Nor does the meditator think, see hear, smell,
become aware of touch and acknowledge any mind-
objects such as sadness, gladness, anger or love.
Having Nibbana as its object momentarily and thus
entering the meditative attainments of the fruition, the
mind exists but has neither feeling nor thought. One in
such meditative attainments does not even know that one
is in that state or has Nibbana as one’s mind-object at
that period of time
How long holy persons are in meditative

attainments of the fruition depends on the strength of

P a g e | 45
their concentration and their meditation skill. It may be

one minute, thirty-minutes or one hour. Some holy ones
may be in meditative attainments for twenty-for hours. If
the power of concentration is really strong, it may be
longer-two, three or seven days. It is certain that a
person capable of meditative attain3nts for a long period
of time mush have very strong concentration powers and
solid skills form practice.
The period in which meditators will be in meditative

attainments of fruition depends on the meditator’s
determination before each session. Meditators will leave
meditative attainments of fruition as soon as the
determined period is over. The determined period,
however, cannot be beyond each meditators longest
possible period of meditative attainments of fruition.
When one determines to be in this kind of meditative
attainment for ten hours, for example, he/she leaves the
attainment exactly at the end of the tenth hour –as if
he/she were awakened by an extraordinary knowledge.
This is due to the power of the determination.
People practice insight meditation in order to
reach the end of suffering or Nibbana. This is because
rebirth in endless rounds of existence in intense
suffering.
Entering Nibbana at the moment of physical death

or aggregate’s cessation is eternal Nibbana. Only
Arahants or perfected ones can gain eternal Nibbana.
Holy ones of lower stages of insight, however, will
gain this kind of Nibbana but not during this lifetime.
Stream-winners will attain it within seven lifetimes.
Once-returners will attain it in their next lifetime.

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Non-returners will also attain it in their next

lifetime, when they are born in the pure abodes of the
form sphere.
While all beings are reborn endless in rounds of

existence, all holy ones can hope for Nibbana. After
having gained Arahatship, they attain Nibbana when
their aggregates dissolve. There is no more rebirth
forever.
Rounds of existence are like a vast ocean and those

in it cannot see the shore. Beings, deluded, keep
swimming endlessly around in the huge sea without any
destination. Those who practice insight meditation till
the path and the fruition are gained—whatever their stage
of holiness – are the beings heading straight to the shore
dimly seen in front of them.
If they continue swimming or practicing insight
meditation, those beings will gain the shore of Nibbana
soon.
That means the end of suffering, the end of birth,
the end of becoming, and no more return to the cycle of
becoming.

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Questions
and Answers

P a g e | 48
Question: How should Buddhists practice in order

to see Lord Buddha?
Answer : Buddhists have to practice insight
meditation till attaining dhammic eyes.
Then they will see the Buddha.
Lord Buddha said to Vakkali:
“Yo kho vakkli dhammam
Passati so mam passati.”
That is, “Vakkali, any person who
sees the Dhamma sees me.” Any person who
sees not the Dhamma sees not the Buddha
though holding the Buddha’s robe throughout
his life. Although Lord Buddha extinguished
his aggregates a long time age, a person who
sees Dhamma is called one who has seen the
Buddha.
Once the Blessed One was residing at Jatavan

Mahavihara. Those angles who cam from Tavatimsa set
four questions to ask the Buddha.
What offering exceeds all kinds of offerings?
What tasted exceeds al other tastes?
What joy exceeds all kinds of joy?
Why do the wise claim that cessation of craving is
the best virtue?
This is the Buddha’s answer:
To offer Dhamma as a gift exceeds all kinds of
offerings.
The taste of Dhamma exceeds all other tastes.
The joy in Dhamma exceeds all kinds of joys.
Cessation of craving conquers all sufferings.

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Question:Who is better worshipper : the one who

pays homage with material gifts or the
one
who pays homage with insight
meditation?
Answer : Worshipping with offerings is good but
worshipping with practice of insight
meditation is better. Once the Buddha
said
to the venerable Ananda :
“Ananda, whether one is a monk, a
nun, a layman or a laywoman who practices
transcendental Dhamma to its worth and in the
right way then that person pays homage to me,
respects me and offers me supreme worship.”
Once the venerable Anada and the venerable Bhaddiya

had a conversation. Bhaddiya asked Ananda :
“Ananda, what causes the deterioration of the true
Dhamma? And what causes the flourishing of the true
Dhamma?”
“Bhaddiya, because the Buddhist assembly does not
practice the four foundations of mindfulness, the true
Dhamma declines. Because the Buddhist assembly
practices the four foundations of mindfulness, the true
Dhamma flourishes.”
Question: Which of the following is the most

worthy:
Being an emperor, being a king on earth,
being born in a heavenly sphere, and
practicing insight meditation?
Answer: All are good but the best is practicing

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mindful meditation, because the first three

do not save one from the lower worlds.
Mindful meditation, however, can
completely close the lower worlds for
meditators.

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Achan
Thong’s
Teachings

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“What is the present moment? It is to focus on what

we do now. We don’t think about the past. We don’t
think about the future. We concentrate on what we do at
present. We are doing well today. Be determined in
your (meditation) practice. It is today’s virtue. We are
determined to do good now. We don’t think about bad
deeds of the past.”
“In brief, all Dhamma is in the faculties (or sense-

fields) as the mind is the center of everything: it is the
mind that hears, it is the mind that smells, it is the mind
that tastes, it is the mind that knows about the body, t is
the mind that knows about the mind, it is the mind that
thinks good, and it is the mind that thinks bad. If we can
control the mind, enlightenment can be attained in the
faculties through acknowledging the postures or
activities. Bahiya, a monk, heard Lord Buddha’s sermon
about the faculties: when you see, just see; when you
smell, just smell; and so on. When Bahiya had heard
this, his defilements were extinguished. Thus the power
of the four postures and the six faculties is supreme. Be
heedful.”

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“Lord Buddha asked a monk who had formerly been

ordained in a non-Buddhist sect, ‘How did your doctrine
deal with the six faculties in practice? The monk
answered that one had to close the eyes completely, close
the ears completely, close the nose completely, close the
tongue completely, close the body completely, and close
the mind also. Lord Buddha responded that the practice
of faculties in our religion is to have them open but to
close them with mindfulness. Closing them with
mindfulness is a fine contribution to Dhamma practice.”
“The rising is the body. The falling is the body.

Knowing the rising/falling is the mind. Knowing the
rising/falling is knowing the body/mind. The body/mind
are Dhamma. Knowing the rising/falling is knowing
Dhamma. Knowing Dhamma is knowing the Buddha.
Because the rising/falling is Dhamma, seeing the
rising/falling is considered as seeing Dhamma. Seeing
Dhamma is seeing the Buddha: they are the same.
Buddha means the knowing one and the awakened one.
Knowing what? Knowing the rising/falling. What is
knowing? It is knowing the rising/falling. What is to be
awakened? It is to be awakened with mindfulness.
When we know the body/mind, we have the body/mind
as the mind-objects. In this way we are mindful,
becoming and awakened one.”

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We are on great reflection when we put on the

shawl with mindfulness. When we carry the bowl and
wear the robe, we must be mindful. We must
contemplate—but not as we do in minor reflection. That
is, we do not contemplate that the robe is to prevent
shame (from being naked). That is no great reflection.
Instead, we have to consider with mindfulness that there
is no “we.” We have to be mindful, not being attached to
the concept of “we” or “they”

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10
Excerpts
from
Buddha’s 62
Exhortations

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PART I
The Blessed One

Resolves to
Pass Away

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The Buddha remarks on the four virtues

leading to success.
This is what happened when Lord Buddha decided
on the time of his death. Arriving at pavalacetiya, the
Blessed One sat under a shady tree and said to
Ananda:
“Ananda, having well observed the four virtues
leading to success, I can live for a hundred years if I wish
to.” The Bless One, the haven for the world, repeated his
remarks three times, but the venerable Ananda offered no
response. Excessive anxiety and sorrow completely
obscured his wisdom. His extreme loyalty to the Blessed
One may have marred his sensitivity to the wish of the
One who dominated his loyalty, and thus he missed a
golden opportunity to make a request.
Finding Ananda silent, the Blessed One said,

“Ananda, rest yourself. You are exhausted. The
Tathagata (the one who has come and gone thus, the
truth finder) will rest too.” Anada then settled down at
the foot of another tree.
The Blessed One decides on his death time.

At that moment, the Blessed One reflected on the
distant past of forty-five years before. When he had
attained full enlightment, he hesitated to spread the truth
into which he had been enlightened. He was afraid his
effort would be wasted. Because of his boundless
compassion for all sentient beings, however, the Blessed
One decided to strike the drum of Dhamma. Upon his
decision, he was determined that he would not enter final
Nibbana until the four assemblies—monks, nuns, lay
men, and lay women – had been established firmly
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enough to defeat insults and disbeliefs in the Dhamma.

Until the true doctrine was widespread and well
proclaimed, he would not enter final Nibbana.
At this moment, his teachings had been wide spread

and well proclaimed. Ordained ones and lay people had
gained enough wisdom to maintain the holy life in this
doctrine. Therefore, it was time for him to enter the
great complete Nibbana.
Having thus reflected, the Blessed One decided on
the day of the full moon in the sixth lunar month to be
the day of his death.

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PART II
Lord Buddha Gives

Sixty-two
Exhortations

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In the morning, the Blessed One together with a

group of medicants made alms rounds in Vesali.The
townspeople were grief-stricken when they learned that
this would be the last day of seeing and being taught by
the Blessed One. Some of them wept sorrowfully as if
they were going to lose their father.
Then Lord Buddha left Vesali. He stopped at

the gate of the city for a moment and turned his head to
take a last look at Vesali. He reflected, “Vesali, you are
a wealthy, well-known city. Your people are most
beautifully dressed as if they were gods and goddesses of
Tavatimsa. There is a great number of delightful lotus
ponds. The castles of the Licchavi council house which
was finely built as a conference hall for the prices, who
governed with Dhamma. Look, Vesali, the city with
three tiers of fortresses and with huge, lengthy forests at
the back called the Great Forest extending to the
Himalayan Mountains. I have frequently visited and
lodged in this forest. This is my last view of Vesali.”
Thus pondering, the Blessed One immediately turned his
face away and proceeded on his journey. He then talked
to Ananda.
Look, Ananda. This is my last sight of

Vesali. Let’s go, Ananda are going to the city of
Kusinara.” Hearing this, the venerable Ananda
announced the Blessed One’s wish to the other
medicants. Then they walked from there to
Kusinara.
On the way, the sojourners passed the
villages of Bhandugama, Hatthigama, Ampugama

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and Sambugama. They also went to Bhoganagara

and finally arrived in Kusinara. When they stopped
to rest at different villages on their journey, the
Blessed One kindly exhorted the monks to bear in
mind the essential factors leading to Nibbana : for
instance, morality, concentration, wisdom.
Emancipation and insight into emancipation.
These exhortations should be considered

the most precious among Lord Buddha’s teachings.
They are the final instructions distilled from the
Blessed One’s pure heart with great concern for his
disciples. Hence, they are golden teachings.
The Tipitaka recorded sixty-tow
exhortations. Thirty-eight of them are presented
below.

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1. Precepts are the foundation of the mind.

“Attention, monks. Precepts are the foundation to
receive great things of value just as the earth is the
base which houses entities with or without life such as
plants, huge mountains and different kinds of animals.
One who has moral conduct as the foundation of the
mind, lives in joy, feeling carefree. Such a mind is
like a well-cleaned house not disturbed by fleas and
dust.”
2. Concentration is serenity of the mind.

“Attention, monks. Moral conduct is the
foundation on which concentration, or serenity,
develops. Concentration based on precepts is
considerably fruitful and valuable. A person with
concentration lives peacefully as one in a well-walled
and well-roofed house with windows which can be
closed and opened easily.”
3. Wisdom is the lantern of the mind.

“Attention, monks. Wisdom based on
concentration manifests itself like a big light which
removes darkness, replacing it with a bright glow. It
wipes out dust or defilements. Wisdom is therefore
like the lantern of the mind.”
4. Liberation from defilements is an enormous

treasure trove.
“Attention, monks. One whose mind is freed
from defilements is ecstatic, feeling that an enormous
invaluable treasure trove has been found. Such a one,

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imbued with Dhamma, knows himself that all

impurities and latent defilements have been uprooted
and there will be no rebirth. This self-knowledge is
like that of one who having cut off his arm is aware of
the amputation.”
5. The noble path makes Mara (the Evil One) lose

his way.
“Attention, monks. Of all the ways, the noble
eightfold path is the best. Of all subjects, those of the
four noble truths are the best. Of all phenomena,
detachment of dispassion is the best. Of all two-footed
beings, the Tathagata who has fully been enlightened
is the best. Only the noble eightfold path and not any
other way, is for the complete insight. All of you walk
on the noble eightfold path, where Mara is lost and
thus unable to follow you. Strive with attention for the
end of suffering. You have to make the effort
yourself. I can only tell you the way. Following this
direction, you will escape from Mara and his snare.”
6. Just see, just hear and just know without mental
involvement.
“Attention, monks. The roots of all suffering
are desire and attachment, struggles for what is desired
and adherence to self and ownership. Clinging to the
concept of self and seeing every thing, including
sensual pleasure, as one’s own cause suffering. There
is no exception. When one just sees, just hears and just
knows without getting mentally involved, the mind is
free from clinging and thus is blissful.”

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7. See this world as emptiness.

“Attention, monks. See this world as nothing.
Be always mindful. Uproot your adherence to the
view of self. In this way, you will be carefree and
devoid of suffering and anxiety. There is no bliss
greater than letting go and dwelling in mindfulness
and Dhamma.”
8. No bliss is equal to peacefulness.

“Attention, monks. There is no bliss equal to
peace. This kind of bliss can be found in ourselves.
As long as human beings restlessly search outward
happiness, they cannot find true happiness. Human
beings have set up for themselves many goals to
pursue, but they find nothing in their pursuit. Pursuing
happiness by allowing the mind to be controlled by
desire is an unwise investment lie draining a big pond
for a small fish. Willing to be dominated by worldly
power, human beings complain of burdens and
exhaustion while running on the road of life with rocks
on their backs and without thinking of unloading
themselves.”
9. A peaceful mind brings joy even to those who

live at the foot of a tree.
“Attention, monks. Most people in the world
are inconsistent and hypocritical. Sincerity is scarce
even in religious belief. Accordingly, the world seems
to be perpetually afflicted by a chronic fever. Huge,
comfortable places like king’s palaces are mostly
occupied by those with burning minds. How can they
be as blissful as one who is living under a tree with a
peaceful mind?”

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10. Bliss is in the mind.

“Attention, monks. Your pursuit (of bliss) is
truly noble. Competing for power, we all will learn, is
like racing into a fire which keeps everybody heated
and restless. With contentment, a poor person
drinking from a coconut shell is as happy as a minister
drinking from a gold container.”
11. The temptations of the world are sources of

suffering.
“Attention, monks. Fortune and rank are the

world’s temptations which few can ignore and thus
most compete for them as fish unaware of the hooks
compete for bait and as chickens fighting for worms
hurt each other violently. This is sad. If human
beings become less greedy and more hospitable, if
they do with less anger and more sympathy and if
delusion and superstition are decreased while reason is
more frequently used in solving problems and guiding
our lives, the world will be a more delightful place to
live.”
12. Life is shackled.

“Attention, monks. Why do human beings
allow themselves to be shackled by a society which is
deceptive, insincere and fickle? Why do human
beings submit themselves to become slaves of society
and thus give up their freedom? Society dominates
human being’s thoughts and actions to the extent that
it has become the prison of their lives. Arrogantly
seeing themselves as being civilized, human beings

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have created social systems to confine and imprison

themselves. The more progressive human beings are
the less physical and mental freedom they seem to
have.”

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13. Worldly life is difficult.

“Attention, monks. Worldly life is difficult.
The poorly-run family involves much suffering.
Living with fools is severe suffering.”
14.The roe is loosely tied but it is difficult to untie.

“Attention, monks. I do not call fetters made
of ropes, iron or chains strong and lasting fetters. But
fetters which are offspring, wives and property bind all
brings to the cycle of rebirth endlessly. Loosely-
bound but difficult to be unbound are offspring, wives
and property. Sight, sound, smell, taste and touch are
the lure of the world. As long as people are addicted
to them, they cannot escape the world and no sight
attracts a man’s mind as strongly as that of a woman.
Likewise, women who are still attached to men
frequently encounter suffering.”
15. Morality protects the world.

“Attention, monks. Human beings are dazzled
by worldly attractions, delighted by their drunkenness
in wealth, (high)birth, rank, false honor, beautiful
residences, food, clothes, power and arrogance. All
these blind people to the beauty of the true Dhamma.
Drunkenness in power is a strong force that drives
people to do everything for more and more power
while forgetting everything else including morality
and their own conscience. There are too few people
who try to be moral. That is why society is
frighteningly parched and chaotic.”

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16. Morality’s fragrance can pervade against the

wind.
“Attention, monks. The smell of fragrant
wood and flowers cannot pervade against the wind,
but the fragrance of the virtue of righteous people
floats windwardly and against the wind. The virtue of
good, worthy people is powerfully fragrant
everywhere. The sandalwood blossom, the lotus and
the jasmine are scented flowers, but their fragrance
cannot be compared to the fragrance of moral conduct
which excels all other kinds of fragrance. Monks, if
you world like to be loved, admired and respected by
fellow monks, lead your lives with comprehensive
moral conduct.”
17. The cycle of rebirth is the longest among all

lengths.
“Attention, monks. One who is awake without
any sleep feels that the night is quite long. An
exhausted traveler finds a “yot” (a distance unit
approximately equivalent to ten miles) very long. But
transmigration or rebirth in samsara of beings who do
not know about the true doctrine is longer still.”
18. Tears of world beings are ceaseless.

“Attention, monks. The tears shed by beings in
sorrow and misery while wandering in the cycle of
rebirth are inestimable. If a being’s bones from every
birth in samsara had been collected, the pile would be
as high as a mountain. There is not any tiny space on
earth where no being has died. The earth is filled with
beings who have died again and again. This is sad.

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Human beings and animals step on piles of bones, lie

on piles of bones and sit on piles of bones, all enjoying
themselves on piles of bones.”
19. All beings writhe in fires.

“Attention, monks. Any state of existence is
like a fire. All beings writhe in fires or suffering not
different from a turtle which has been thrown into a
furnace.”
20. Between two extremes is the middle way.

“Attention, monks. Those who hope to
progress in Dhamma should avoid the two extremes:
indulgence in sensual pleasure and self-mortification.
The route worth walking is the middle way, that is the
noble eightfold path : right view, right thought, right
speech, right action, right livelihood, right effort, right
mindfulness and right concentration.”
21. Life is suffering.

“Attention, monks. Suffering is a fact
encountered by all lives. What is suffering? Monks,
birth is suffering. Aging, pain and death are also
suffering. Dejection, sorrow, lamentation, physical
agony, mental agony, affliction, separation from loved
ones and things, association with unloved ones or
things and failure to gain what is desired are all forms
of suffering encountered by all forms of life. In short,
clinging to the five aggregates with desire and
attachment is intense suffering.”
22. What is hot? And what fire causes the heat?

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“Attention, monks. The internal gates of the

senses--the eyes, the ears, the nose, the body and the
mind - -as well as the six sense fields -- sight, sound,
taste, touch and mind-objects --burn. They burn with
the fire of lust, anger and delusion. Monks, I, The
Tathagata, do not perceive any sight, sound taste and
touch which and ensnare a man’s mind as strongly as
the sight, sound, taste and touch of a woman. Monks,
I do not perceive any sight, sound, taste and touch
which can ensnare a woman’s mind as strongly as the
sight, sound, taste and touch of a man.”
23. Reject the Mara’s snare.

“Attention, monks. The mind wriggles and
sways. It is difficult to preserve the mind and stop it
from wriggling. Wise ones should try to make the
mind stop wriggling and make it straight as a Fletcher
straightens an arrow. Monks, the mind always
struggles to mingle with sensual pleasure in the same
way as a fish, born in water, having been lifted out of
it keeps wriggling to return to water. Wise ones
should rise the mind above desire for sensual
pleasures. Reject the snare of Mara.”
24. You can empty-handed and you will leave

empty-handed.
“Attention, monks. Life begins with shameful
affairs, continues with confusion and complication and
ends with sorrow. Life begins and ends with cries and
moans. When we open our eyes to take the first look
at the world, we cry. When we close our eyes to take
leave of the world, we will cry again--or at least we
will make others cry. Babies cry with closed fists--a

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symbolic indication that they are born to hold and

cling. But when we close our eyes to take leave of the
world, we spread our palms as if to remind those left
behind as witnesses that we cannot take anything with
us.”
25.No one can avoid separation.
“Attention, monks. Suffering caused by
separation from what is beloved and pleasing is
intensely painful. Forcing separation not to happen is
impossible. Everyone has to separate from the
beloved one day.”
26. Love is hurtful.

“Attention, monks. Love is hurtful. Love is to
be cruel and destroys people’s happiness. Everyone
wants to be fulfilled in love but love is not even half as
satisfying as expected to anyone. Alluring love is
especially poisonous to the mind, causing endless
restlessness. Satisfaction from love is like satisfaction
from unwholesome food taken by a patient. All of
you, do not seek satisfaction in love. When the heart
is attached to love, it creates glittering false hope. Any
time we hope, disappointment is waiting for us.”
27.Even in suffering do not abandon Dhamma.

“Attention, monks. It is natural that sandal
wood, even when dried up, discards not its fragrance.
A knight in battle abandons not his grace. Sugar cane,
even when pressed, maintains its sweetness. Wise
people abandon not Dhamma even when they are in
misery.”
28.What does a miser gain?

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“Attention, monks. Misers are ignorant. They

are like stingy farmers who, unwilling to sow their
seeds leave them to rot. As a sowed grain yields an
ear of rice, gifts given out of charity yield tremendous
fruit. How can unused, accumulated wealth benefit
the owner? What use are fine, beautiful precious
adornments which are kept away? They are only a
burden to keep.”
29.When is wealth useful or useless?

“Attention, monks. A bad person’s wealth
does not benefit anybody. It is like a pond full of
lotuses which exists in a place with no people.
Although the clean, clear and cool. Water has a pure
taste and although three is a pleasant, convenient jetty,
nobody can drink, bathe in or make use of it. The
water in that pond is useless. This is the same as a
miser’s wealth which does not benefit anyone
including the person who owns it. A wholesome
person makes use of his wealth for the welfare of his
parents, children, wife, savants, monks and teachers.
Such a person’s wealth is like a lotus pond which is
not far from people’s houses or a community. The
pond--clean, cool and pleasant with a fine jetty--
benefits a great number of people who use the water
for bathing, drinking and other purposes. A good
person’s wealth is not wasted.”
30. What is still, rotten water?

What is flowing and clean water?
“Attention, monks. Contemplate this natural
truth. The river which is dead, still and stagnate
without any flux will become shallow, dirty and

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stinking because the filth has accumulated without

being disposed of. Besides, greenery and plants are
scarce on the land nearby. On the contrary, any river
running to the sea or branching out endlessly for
people to bathe in, drink and use for various purposes
remains clean and clear without dirt and stink. The
land nearby is rich with greenery and beautiful plants
as well as food producers.”

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31. Do not be dead rivers.

“Attention, monks. When stingy people
acquire some wealth and hoard it without sharing it
with anyone else, they are like dead rivers whose
water is useless. Generous people are like ever-
flowing rivers. The water, not stagnant, benefits
people. Therefore, virtuous ones having gained wealth
should behave like a flowing river with clean, clear
water. Do not be a dead river.”
32. What is the true aim of leading a holy life?

“Attention, monks. We lead holy lives not to
deceive people, not to seek homage, not to gain gifts
or glory, not to seek leadership of a sect, and not to
disprove other doctrines. A holy life is not for show.
In truth, a holy life is led for restraint, detachment,
dispassion or loss of indulgence in sensual pleasure
and for cessation of suffering.”
33. Have Dhamma as your refuge.

“Attention, monks. Look at this body. The
teeth are broken. The hair has grayed. The skin has
wrinkled and sagged. Decay is obviously seen. This
body is like a worn-out cart having been repeatedly
repaired and depending on supporting wood. How
long can this body last? It will go to pieces one day
soon. Monks, take refuge in Dhamma. Do not take
refuge in anything else. The Tathagata only points in
the right direction.”
34. Filth is the satisfaction of the ignorant.

“Attention, monks. Look at this rotten,
crumbling body. It is unclean with filth constantly

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flowing in and out. Still, it is pleasing to and it is

desired by those who are unaware of this fact. Monks,
this body will be laid down on the earth soon. Without
the soul, this body is abandoned like a worthless block
of wood which has been discarded.”
35. This is a graveyard full of carcasses.

“Attention, monks. This body has accumulated
only filth. Filth is flowing out of the nine doors such
as the holes in the ears and the holes in the nose.
These holes are the residences of tiny animals. They
are graveyards full of various animal’s carcasses. The
body is a nest of deceases. It is a storage space for
urine and excrement. It is like a leather bag containing
filth which keeps seeping out and so it has to be
washed and scrubbed many times a day. A day or two
without cleaning exposes its disgusting stink.”
36. This is a coffin man.

“Attention, monks. The body is like a house
made of a skeleton covered with skin and blood. The
beauty which we see is only the skin. It is like the
beauty seen on a finely decorated coffin. Unknowing
people are attracted to it, but knowing ones cannot be
pleased by it however beautiful it looks because they
know that there is repulsive filth inside.”
37. What is the noble path?

“Attention, monks. As long as monks and lay
people live the right way, following the noble
eightfold path, the world will not lack Arahants or
perfected ones.”

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38. What is the Dhamma of great results and

immense benefits?
“Attention, monks. As unscented flowers with
beautiful colors and shapes are worthless, wise sayings
and proverbs cannot benefit those who do not follow
them. As fragrant flowers with beautiful colors and
shapes are of immense worth, wise sayings and
proverbs tremendously benefit those who follow them.
The Dhamma well uttered by me is of slight worth and
is of little advantage to those who do not practice it
respectfully. On the contrary, those who have
different approaches, such as listening to the Dhamma
with respect, certainly achieve great results and
discover invaluable benefits.”

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PART III
The Final
Nibbana

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The Blessed One names the best homage.
When the blessed One, together with the

venerable Ananda and a big group of monks, crossed
the Hirannavati River and arrived in the city of
Kusinara, he entered the pard of Sala trees. Then the
Blessed One had the venerable Ananda arrage a
sleeping place for him under a pair of Sala trees with
his head facing north.
Numerous people from all directions came to
see the Blessed One for the last time. Seeing the vast
respectful crowd, the Blessed One reflectively spoke
to Ananda:
“Ananda, the four assemblies, that is monks,
nuns, lay men and lay women pay homage to me with
material offerings such as flowers, incense sticks and
candles. That is not the supreme homage. Ananda,
whoever practices the right Dhamma in the right way,
that person pays the best homage to me.”
The Blessed One explains how to behave toward

women.
“O Blessed One, in this holy life there must be
contact with numerous women of different statuses:
mothers, sisters, relatives and those with strong faith in
the triple gem. How would monks behave toward
women?”
“Ananda, it is best not to see women at all.”
“If we have to see them, what should we do?”
The venerable Ananda asked.
“If you have to look at or see them, do not
speak to them. It is better not to have conversation
with them,” the Blessed One replied.

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“If we have to talk with them, how should we

behave?”
“If conversation cannot be avoided, be
mindful. Be well in charge of your consciousness.
Control your sense-gates and speech. Do not allow
pleasure and delight to control your mind. Ananda, I
see women to whom men are attached as an impurity
of holy life.”
“Are women to whom men are not attached an
impurity of holy life?”
“They are not, Ananda. Can you recall my
remark that exquisite attire and beauty in this world
are not sensuality. But the desire aroused by thought
is. When satisfaction is eliminated, fine, exquisite
things exist without being poisonous.”
The venerable Ananda, the Blessed One’s attendat,

cries and sobs.
When the Blessed One was on his deathbed,
the venerable Ananda withdrew himself to a quiet,
solitary place. Tears rolled down his face, followed by
his sobs. Already in his old age, the venerable
attendant was eighty years old the same age as the
Blessed One. Having been ordained for forty-four rain
retreats, having trained his mind constantly with the
Blessed One’s sermons and having gained the first
stage of insight (stream-entry) he would not have been
grief-stricken without the great undermining sorrows
which shook his heart.
“O Great One who has been the support of the
world and me,” Ananda lamented. “From now on, I
will not see you again. You whose great mercy is
boundless like a vast ocean are leaving me while I am

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not yet devoid of defilements. A child who has

learned the first step is abandoned by its trainer before
he can walk. I am like that little child.”
The Blessed One praises the venerable Ananda.

After the venerable Ananda was absent for a long
tie, the Blessed One asked,
“Monks, where is Ananda?”
“He is crying under a tree over there, Blessed
One,” the monks said.
“Send for him,” the Blessed One requested.
The vernerable Ananda came in tears to the Blessed
One. The Blessed One comforted him thus,
“Ananda, do not lament. Have I not told you that
all people have to be separated fro their beloved ones.
Nothing in this or any other world remains.
Everything which arises finally ceases. This is
common and nothing can stop it.”
“Ananda, you have practiced much for spiritual

perfection. You have accumulated a lot of merits. Do
not grieve. What you should have done for me has
been done perfectly in actions, words and thoughts and
with supreme kindness. Strive hard. Soon after my
death you will attain final emancipation and become a
perfected one.” Having said this, Lord Buddha asked
all the monks to come nearer. Then he praised the
venerable Ananda meticulously.
“Monks, Ananda has been a learned scholar and

greatly attended to me. The attendants of all the past
fully enlightened Buddhas, as well as those of the
future ones, have not excelled Ananda. He proceeds,

P a g e | 81
with wisdom, knowing which is the proper or

improper time. He knows the proper time for those
who seek an audience with me: this time is for a king,
this time is for nobility and this time is for the general
public. He is worthy of praise. He has amazing
virtues. Those who have never seen or talked with
him wish to see, talk and listen to his Dhamma.
Having heard it, they rejoice in the Dhamma expressed
by him. They can never have enough and they are
never bored with the taste of his Dhamma. Monks,
Ananda is a rare person.”
The last monk is ordained by Lord Buddha.

Amidst this atmosphere came a brahman
through the assembly requesting an audience with the
Blessed One. Hearing this man, the venerable Anada
came out to greet and stop him from disturbing the
Blessed One.
“Venerable Ananda,” said the Brahman,
“Please permit me to see the Blessed One so that I
cand speak my doubts to him. Please kindly grant
permission to me, a brahaman called Subhadda.”
“Please, Subhadda, do not disturb the Blessed
One. His body is in utter discomfort. He is so ill that
he will certainly pass away in the last watch of this
night.”
“Venerable Ananda,” Subhadda pleaded, “This
is my last chance. Please be kind to me and allow me
to see the Blessed One.”
The venerable Ananda did not relent and
neither did Subhadda. He kept pleading until the
Blessed One heard him. With boundless mercy, the

P a g e | 82
Blessed One said to the venerable Ananda, “Ananda,

allow Subhadda to see me.”
His wish being fulfilled, Subhadda prostrated

himself near the Blessed One’s deathbed and said,
“O Great One, my name is Subhadda. I have heard to
much about your grace and virtue, but I have never
met you. Now that you are passing away, I have
requested this rare opportunity so that I can ask you
certain questions. I do not wish for regrets later.”
“Ask, Subhadda.” The Blessed One said.
“O Blessed One, the brahmen fo saintliness
who are heads of various sects such as Makhali, Ajita,
Kachayana, Sangaya and Nigrantha--are they Arahants
who are devoid of defilements?”
“Is this what brought you here with great
effort, Subbhadda?” The Blessed One asked with his
eyes still closed.
“Yes, Blessed One.”
The venerable Ananda became agitated

because Subhadda’s question was nonsense. Before
he invited Subhadda to leave, the Blessed One said:
“Ignore that question, Subhadda. We have
very little time left. Ask about what will benefit you.”
“O Samana, I will ask you three questions,
then. Are there footprints in the air? Are there monks
outside your doctrine? Are there permanent
conditioned things.?”
“Subhadda, there are no footprints in the air.
There are no monks with absolute peace in any
doctrine without the noble eightfold path. There are

P a g e | 83
no permanent conditioned things. Subhadda, are these

all you questions?”
“They are.” Subhadda became quiet after he
replied.
“Listen carefully, Subhadda. I will deliver a
summarized instruction to you. Subhadda, the noble
eightfold path leads those walking on it to absolute
peace and happiness as well as immortality.
Subhadda, as long as ordained or non-ordained ones
follow the noble eightfold path, the world will not be
without perfected ones.”
Hearing this, Subhadda was filled with firm
faith and requested for permission to be ordained.
Lord Buddha explained that a person who had been
ordained in a different order was required to be on a
four-month probation before ordination. Subhadda
told the Blessed One that he was willing to serve the
Buddhist monks for four years.
The Blessed One, discerning Subhadda’s

strong determination, asked the vernerable Ananda to
take him away for ordination. Following the Blessed
One’s command, the venerable Ananda led Subhadda
to a place, saved his hair and moustache, taught
meditation to him and had him vow to take refuge in
the triple gem as well as in moral conduct. Thus
Subhadda became a novice. Then the venerable
Ananda took him back to Lord Buddha who ordained
Subhadda to be a monk and taught meditation to him
again.
The newly-ordained monk, Subhadda, was
determined to attain Arahatship during the night
before Lord Buddha,s complete extinction. Thus he

P a g e | 84
retreated to practice walking meditation in a quiet

corner of the Sala park.
When the moonlight dimmed, Subhadda

looked up at the sky and saw a large cloud moving to
hide the moon until the moon was totally obliterated.
The cloud, however, moved away soon and the
moonlight was as bright as it was before.
Suddenly wisdom blazed up in Subhadda’s
mind: “Ah! The mind is bright by nature, beaming as
the moon is. Defilements which occasionally enter the
mind impurity it in the same way as the cloud darkens
the moon.”
Then insight, having pushed itself through all
the defilements and demerits which covered the mind,
shone brightly in Subhadda’s mind. Ignorance and
delusion which resembled snares were destroyed by
the efficient weapon of insight wisdom which purified
the mind. Arahatship having been attained, Subhadda
abandoned his meditation place to prostrate himself at
the feet of the Blessed One.
Lord Buddha asks the Buddhist assembly to have

the doctrine and the discipline as their spiritual
teacher.
In the soft glow of moonlight, Lord Buddha lay
full length on his side. He was surrounded by a huge
crowd of the Buddhist assembly, which spread out
beyond sight, in the same way as the moon is
surrounded by mass of clouds.
The Blessed One addressed the venerable
Ananda, “Ananda, after my death all of you may feel

P a g e | 85
lonely and think that you have no refuge without your

teacher.”
“Ananda, declare and make it known that the
doctrine and the discipline established by me should
replace me and be your spiritual teacher. All of you
should take refuge in the doctrine and the discipline.
Do not find refuge in anything else.”

P a g e | 86
Lord Buddha delivers his last exhortation.

Now the Blessed One’s body was extremely
weakened. A little water poured on parched earth can
hardly be seen. Neither could the Blessed One’s
strength. Nevertheless, he uttered his last words to
grant his last exhortation:
“Attention, monks. My time is near. I would
like to remind you that decay is inherent in all
component things. Strive with heedfulness.”
The last watch of the night approached. The
moon had sunk toward the western horizon, its light
shining through the trees. The sky was clear and
cloudless. The moo seemed to exert its brightest
farewell beams before dimming in grief for the great
teacher of gods and human beings.
The Blessed One’s body was calm and still,

with his eyes closed. The venerable Anurudhthera, an
elder at that time who was praised by Lord Buddha for
his vision, followed in his meditation the Blessed
One’s consciousness till the moment of complete
Nibbana.
Thus even Lord Buddha passed away like all
other human beings. He was not excepted from the
truth he had taught throughout his life: death was the
end of all beings.
TYPED BY THANADATCH CHOMCHUEN 23/12/2554 B.E.

Sub_emotion@hotmail.com
If there is some wrong word or any sentence please Let’s me know!!!!
I’ll make to the right way.

The Way Out of Suffering

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The Way Out of Suffering

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THE WAY OUT OF SUFFERING

THE SECRET LAW OF NATURE

THE TRANSLOCATION OF ALL BEINGS

FOUR FOUNDATIONS OF MINDFULNESS

REFRAIN FORM ALL SINS.

The Publication glorify to dedicate merit to His Majesty King RAMA IX

1. How Can We Escape from the Cycle of Rebirth?