Dhammakaya Meditation

EP 19. WHAT WE HAVE LEARNED IN THE PAST

EP1. The thing you need is a daily book, a timer machine, 1 full year to prove, keeping 5 precepts, and avoiding 6 Apayamukka. Practice daily for at least 30 minutes over time.
EP 2. The story about the center of the body.
EP 3. We all have 18 bodies, and the name of all bodies.
EP 4. Before and after practice meditation.
EP 5. Samtha and Vipassana Meditation
EP 6. MEDITATION PRACTICE WITH STANDING, WALKING, AND RECLINING
EP 7. EP 7. THE CHARACTERISTIC OF POSITION 7
EP 8 LEARN ABOUT HOW TO PRACTICE VIJJA APPEARANCE OF THE 4 DHAMMAKAYA AND 1 DT

EP 18 WHAT WE HAVE LEARNED IN THE PAST, May 8TH, 2026
EP1. The thing you need is a daily book, a timer machine, 1 full year to prove, keeping 5 precepts, and avoiding 6 Apayamukka. Practice daily for at least 30 minutes for a period of time.
EP 2. The story about the center of the body.
EP 3. We all have 18 bodies, and the name of all bodies.
EP 4. Before and after practice meditation.
EP 5. Samtha and Vipassana Meditation
EP 6. MEDITATION PRACTICE WITH STANDING, WALKING, AND RECLINING

The purpose of practicing is to change position after sitting for long periods, so we should stand and walk to circulate blood and relieve muscle tension. The reclining meditation is about sleeping with awareness and waking up fresh.
Standing Meditation: From the sitting meditation, stand up, opening the gap between the two legs to about a foot wide. Look down at about a 45-degree angle from eye level. If you open your eyes, keep them half-closed, with your right palm up over the left, your right index finger touching the left thumb, and relax your two hands downward until you feel comfortable. Imagine a clear crystal ball at the center of your stomach, and at the same time, mentally repeat the mantra “SAMMA-ARAHANG” for as long as you like. It might be 10 minutes or more. Keep repeating the mantra and visualizing the crystal ball at all times.
Walking Meditation: Find a clean, quiet place where light does not come from behind or in front of the body. That way, when we walk, our own shadow will not impede our vision. A round trip should be 40-50 paces. If that is not possible, 20-25 paces are fine.
Start standing, opening the gap between the two legs to about a foot. Look down at about a 45-degree angle from eye level. The right hand goes palm up over the left one, and the right index finger touches the left thumb. Relax the two hands downward until comfortable. Imagine the clear crystal ball in the center of your stomach, and at the same time, mentally say the mantra “SAMMA-ARAHANG.” Start walking with the right leg at the same tempo to the end of the line. When the right foot steps down to the floor, mentally say "Samma"; when the left foot steps down to the floor, mentally say "Arahang.” At the end, turn to the right and return to the starting point. Keep walking for as long as you like, mentally repeating “SAMMA-ARAHANG” and visualizing a clear crystal ball at all times. It may take about 20-30 minutes of walking.
Reclining Meditation: When you are tired of sitting, standing, and walking meditation that you have practiced for a long time, it is time to rest. Reclining is the best way to rest, lying down with your right side on the floor. Keep your right palm on your right cheek, with your elbow touching the floor. You may use a pillow under your right arm, and your left hand lies on your left hip. Then, imagine a clear crystal-ball image at the center of your stomach, and at the same time, mentally repeat the mantra “SAMMA-ARAHANG…” again and again until you fall asleep. You should know when you expect to wake up, and you will feel you can wake up when you want.
EP 7. THE CHARACTERISTIC OF POSITION 7
The 6 Elements at the Center Of The Body
Inside 1st DuangThum
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1. The Front: Water Element
2. The Right: Earth Elements
3. The Back: Fire Element
4. The Left: Wind Element
5. The Middle: Space Element
6. The Center: Cognitive Element
Each element has 6 elements and continues indefinitely.

6 DuangDhamma

Duan Dhamma (Pali) or DuangThum (Thai) meaning Mind
It is a luminous white sphere like a naturally cut diamond. Each body has 6 DuangThum which overlap from 1 to 6. When we practice, we may use only 1 DuangThum or all 6 DuangThum, depending on the subject we’re studying.
The crude human body has DuangThum, the size of a chicken egg's yolk, in standard size.
The angelic body has DuangThum, which is double the size of the human body.
The Brahman body has DuangThum, which is triple the size of the human body.
The Formless Brahman body has DuangThum, which is four times the size of the human body.
All 4 of the bodies above may have the biggest size of DuangThum to 4 WA
(1 WA = full arms opened wide).
All KayaDhamma has DuangThum the size equal to the height of the body when sitting.

The Name of DuangDhamma

DuangDhamma 1 is called DuangDhamma-Nupassana SatiBattan
(The Pathamagga Sphere)
DuangDhamma 2 is called Duang Sila (Morality)
DuangDhamma 3 is called Duang Samadhi (Concentration)
DuangDhamma 4 is called Duang Panna (Wisdom)
DuangDhamma 5 is called Duang Vimutti (Transcendence)
DuangDhamma 6 is called Duang Vimutti-nanadassana (Insight)

EP 17 WHAT WE HAVE LEARNED IN THE PAST may 2ND, 2026
EP1. The thing you need is a daily book, a timer machine, 1 full year to prove, keeping 5 precepts, and avoiding 6 Apayamukka. Practice daily for at least 30 minutes for a period of time.
EP 2. The story about the center of the body.
EP 3. We all have 18 bodies, and the name of all bodies.
EP 4. Before and after practice meditation.
EP 5. Samtha and Vipassana Meditation
All Buddhas taught 3 things: 1. Don't do any evil 2. Do only good 3. Purify the Mind
"Sabba papassa akaranam,
Kusalassa upasampada,
Sachitta pariyo dapanam,
Etam Buddhanasasanam"
What are the bad things that come from? action, verbal, thought
What are the good things that come from? Action, verbal, thought
In Buddhism, we purify the mind in 2 ways:
1. Samatha (Concentration) and 2. Vipassana (Insight) Meditation
Samatha means making the mind calm or tranquil, free from 5 Hindrances (5 Nivarana).
5 Hindrances are 1. Drowsiness, laziness (Thina-middha) 2. Doubt (Vicikiccha) 3. Ill will (Byapada), hatred, anger, enmity 4. Restlessness (Uddhacca kukkucca), worry, anxiety 5. Sensual Desire (Kama-Chanda), five sensual objects which are sights, sounds, smells, tastes, touch
Samatha Meditation helps prepare the mind for Vipassana Meditation.
Buddha accepts 40 concentration devices or meditation subjects to help tranquilize the mind.
- 10 types of Kasina (Kasina means meditation object) 1. Earth (Pathavi) 2. Water (Apo) 3. Fire (Tejo) 4. Wind (Vayo) 5. Green Kasina (Nila) 6. Yellow Kasina (Pita) 7. Red Kasina (Lohita) 8. White Kasina (Odata) 9. Light Kasina (Aloka) 10. Space (Akasa)
- 10 Meditation on Co**ses (Asubha) 1. Bloated Co**se 2. Bluish Co**se 3. Festering Co**se 4. Cut Up Co**se 5. Gnawed Co**se 6. Scattered or Mangled Co**se 7. Hacked and Scattered Co**se 8. Blood Co**se 9. Worm Infested Co**se 10. Skeleton Co**se.
- 6 Recollections (Anussati): BUDDHA-NUSSATI, DHAMMA-NUSSATI, SONKHA-NUSSATI, SILA-NUSSATI, CAGA-NUSSATI, DEVATA-NUSSATI
- 1 Mindfulness of Death (Marananussati):
- 1 Mindfulness of Body or Contemplation on the 32 Impure Parts of the Body (Kayagatasati). 32 ARKAN: 32 Impure parts of the body; 32 organs;
1. Hair (kesā)
2. Hair of the body (lomā)
3. Nails (nakhā)
4. Teeth (dantā)
5. Skin (taco)
6. Flesh (maṃsaṃ)
7. Sinews (nahāru)
8. Bones (aṭṭhi)
9. Marrow (aṭṭhimiñjaṃ)
10. Kidneys (vakkaṃ)
11. Heart (hadayaṃ)
12. Liver (yakanaṃ)
13. Diaphragm (kilomakaṃ)
14. Spleen (pihakaṃ)
15. Lungs (papphāsaṃ)
16. Bowels/large intestine (antaṃ)
17. Mesentery/small intestine (antaguṇaṃ)
18. Stomach/undigested food (udariyaṃ)
19. F***s (karīsaṃ)
20. Brain (matthaluṅga)
21. Bile (pittaṃ)
22. Phlegm (semhaṃ)
23. Pus (pubbo)
24. Blood (lohitaṃ)
25. Sweat (sedo)
26. Lymph (medo)
27. Tears (assu)
28. Grease/skin oil (vasā)
29. Saliva (kheḷo)
30. Nasal mucus (siṅghānikā)
31. Articular fluid (lasikā)
32. Urine (muttaṃ)

- 1 Mindfulness of Breathing (Anapanasati)
- 1 Recollection of Nirvana (Upasamanussati)
- 4 Divine Abiding (Brahmavihara)
- 4 Arupa Kammatana or Absorptions of the Formless Spheres
- 1 Perception of the Loathsomeness of Food (Aharepatikulasanna)
- 1 Analysis of the 4 Elements (Catudhatu-vavathana)

Samatha (Concentration) Meditation at the Worldly Level

Crude Refined
1. Crude Human Body 1. Refined Human Body
2. Crude Angelic Body 2.Refined Angelic Body
3. Crude Brahman Body 3. Refined Brahman Body
4. Crude Formless Brahman Body 4. Refined Formless Brahman Body
Vipassana (Insight) Meditation at The DHAMMAKAYA Level
5. Crude KayaDhamma Gotrabhu 5.Refined KayaDhamma Gotrabhu
Crude NobleState Wisdom Refined Noble State Wisdom
6. Crude KayaDhamma Soda 6.Refined KayaDhamma Soda
Crude Stream Enterer Refined Stream Enterer
7.Crude KayaDhamma Sakitaka 7. Refined KayaDhamma Sakitaka
Crude Once-returner Refined Once-returner
8. Crude KayaDhamma Anaka 8. Refined KayaDhamma Anaka
Crude Non-returner Refined Non-Returner
9. Crude KayaDhamma Arahat 9. Refined KayaDhamma Arahat
Crude Perfect One Refined Perfect One

THE 40 TEMPERAMENTS OF SAMATHA
A. 10 KASINA
B. 10 ASUBHA
C. 10 ANUSSATI
D. 4 BRAHMAN-VIHARA
E. 4 ARUPA-KAMMATHANA
F. 1 AHAREPATIKULASANNA
G. 1 CATUDHATU-VAVATTHANA
(A.) 10 KASINA, which are
1.) PATHAVI-KASINA TAKE THE SOIL (earth) to focus
2.) TEJO-KASINA TAKE THE FIRE to focus
3.) APO-KASINA TAKE THE WATER to focus
4.) VAYO-KASINA TAKE THE WIND to focus
5.) NILA-KASINA TAKE THE BLUE-GREEN to focus
6.) PITA-KASINA TAKE THE YELLOW to focus
7.) LOHITA-KASINA TAKE THE RED to focus
8.) OTATA-KASINA TAKE THE WHITE to focus
9.) ALOKA-KASINA THAE THE LIGHT to focus
10.) AKASA-KASINA TAKE THE EMPTY SPACE (space) to focus
(B.) 10 ASUBHA, which are
1.) UDDHUMATAKA bloated co**se; swollen-up co**se. (ซากศพที่เน่าพองขึ้นอืด)
2.) VINILAKA bluish discolored co**se; livid co**se. (ซากศพที่มีสีเขียวคล้ำคละด้วยสีต่างๆ)
3.) VIPUBBAKA festering co**se. (ซากศพที่มีน้ำเหลืองไหลเยิ้มออกมาตามรอยแตกปริ)
4.) VICCHIDDAKA cut up co**se. (ซากศพที่ขาดจากกันเป็นสองท่อน)
5.) VIKKHAYITAKA gnawed co**se. (ซากศพที่ถูกสัตว์กัดกินแล้ว)
6.) VIKKHITAKA mangled co**se. (ซากศพที่กระจุยกระจายมือเท้าศีรษะหลุดออก)
7.) HATAVIKKHITTAKA hacked and scattered co**se. (ซากศพที่ถูกสับฟันบั่นเป็นท่อน)
8.) LOHITAKA blood co**se. (ซากศพที่มีเลือดไหลอาบเรี่ยราด)
9.) PULUVAKA worm-infested co**se. (ซากศพที่มีหนอนเต็มไปหมด)
10.) ATTHIKA skeleton. (ซากศพที่เหลือแต่กระดูก)
(C.) 10 ANUSSATI are-
1.) BUDDHANUSSATI recollection of the Buddha; contemplation on the virtues of the Buddha. (ระลึกถึงพระพุทธเจ้า คือ น้อมจิตระลึกถึงและพิจารณาคุณของพระองค์)
2.) DHAMMANUSSATI recollection of the Dhamma; contemplation on the virtues of the Doctrine. (ระลึกถึงพระธรรม คือ น้อมจิตระลึกถึงและพิจารณาคุณของพระธรรม)
3.) SONKHA-NUSATI recollection of the Sangha; contemplation on the virtues of the Order. (ระลึกถึงพระสงฆ์ คือ น้อมจิตระลึกถึงและพิจารณาคุณของพระสงฆ์)
4.) SILANUSSATI recollection of the morality; contemplation on one’s own morals. (น้อมจิตรำลึกพิจารณาศีลของตนที่ได้ประพฤติปฏิบัติ บริสุทธิ์ ไม่ด่างพร้อย)
5.) CAGANUSSATI recollection of liberality; contemplation on one’s own liberality. (ระลึกถึงการบริจาค คือ น้อมจิตระลึกถึงทานที่ตนได้บริจาคแล้ว และพิจารณาเห็นคุณธรรมคือความเผื่อแผ่เสียสละนี้ที่มีในตน)
6.) DEVATANUSSATI recollection of the deities; contemplation on the virtues which make people become gods, as can be found in oneself. (ระลึกถึงเทวดา คือน้อมจิตระลึกถึงเทวดาทั้งหลายที่ตนเคยรู้ และพิจารณาเห็นคุณธรรมอันทำบุคคลให้เป็นเทวดา)
7.) MARANANUSSATI mindfulness of death; contemplation on death. (พิจารณาถึงความตายอันจะต้องมีมาถึงตนเป็นธรรมดา พิจารณาที่จะให้เกิดความไม่ประมาท)
8.) KAYAGATASATI mindfulness occupied with the body; contemplation on the 32 impure parts of the body. (พิจารณากายนี้ประกอบด้วยส่วนต่างๆอันไม่สะอาด ไม่งาม น่ารังเกียจ เพื่อมิให้หลงใหลมัวเมาในร่างกาย)
9.) ANAPANASATI mindfulness of breathing (มีสติกำหนดลมหายใจเข้าออก)
10.) UPASAMANUSSATI recollection of peace; contemplation on the virtue of Nibbana. (ระลึกถึงธรรมเป็นที่สงบ คือ ระลึกถึงและพิจารณาคุณของพระนิพพาน อันเป็นที่ระงับกิเลสและความทุกข์)
(D.) 4 BRAHMAN-VIHARA, which is-
METTA (Loving-kindness) is to send kindheartedness to all living beings out to 100 KOTI-JAKAVARA and ANUNTA-JAKAVARA, and to hope that all living beings attain happiness.
KARUNA (Compassion) is to send well wishes to all living beings and to help them without any DUKKHA.
MUTITA (Sympathetic joy) is to send the feeling of congratulations to all living beings and to feel happy when others get well.
UPEKKHA (Equanimity; neutrality; poise) is to make the mind neutral toward all living beings.
(E.) 4 ARUPA-KAMMATANA, which is-
- AKASANANCA-YATANA
- VINNANANCA-YATANA
- AKINCANNA-YATANA
- NEVASANNANASANNA-YATANA
(F.) AHAREPATIKURASANNA
AHAREPATIKURASANNA
(G.) CATUDHATU-VAVATHANA
VIPASSANA CURRICULUM OR LOKUTTARADHAMMA
(1) 5 KHANDHA (2) 12 AYATANA
(3) 18 DATU (4) 22 INDRIYA
(5) 4 ARIYASACCA (6) 12 PATICCASAMUPPADA
We call 6 VIPASSANA BHUMI (count the number, not the details), or we may call 73 VIPASSANA (count the details), or call 73 LOKUTARA. Whatever we call it,

EP 16 WHAT WE HAVE LEARNED IN THE PAST 15 EP, ON AIR FRIDAY 24 2026
EP 1. The things you need are...
1. The Daily book and the pen
2. The timer or the phone with the timer app
3. The time to practice every day for at least 20 minutes per session
4. 1 full year of practice to prove you suit this technique
5. Must keep the five precepts and avoid the six Apayamukha, or ruinous ways of life: the five precepts are no killing, no stealing, no sexual misconduct, no lying, and no intoxicant use; the six Apayamukha are addiction to intoxicants and drugs, roaming the streets at night, frequently seeing shows, gambling, association with evil companions, and laziness in work.

We have a body and a mind. We will leave the body in this world when we die, and the mind will go to another world depending on our Karma.
EP 2. THE STORY OF THE CENTER OF THE BODY
The body’s center is located 2 inches above the six bases, as shown in the chart of the seven bases through the center of the body in VIJJA DHAMMAKAYA. It is the universal entrance, the way to meet the source of knowledge, the way of birth or death, the way to sleep or wake up, and the way to achieve the MAGGA PLALA NIBBANA.
LOUNGPOR WAT PAKNUM, after he was ordained as a Buddhist monk and began practicing meditation in 1903. Since then, he has focused on meditation and discovered that the center of the body is the heart in VIJJA DHAMMAKAYA. In 1917, he rediscovered VIJJA DHAMMAKAYA, which had been lost from the world 500 years after the Lord Buddha passed away.
DHAMMAKAYA is the body of LOKUTTARA from DHAMMAKAYA GOTARABHU, SODA, SAKITAKA, ANAKA, and ARAHAT.

EP 3. THE 18 BODIES
1. Crude Human Body: Physical Body.
2. Refined Human Body: has a figure and features like you and wears clothes as you do, but nicer and clearer.
3. Crude Angelic Body: has a figure and features like you, wearing a CHADA (like a crown), dressed as a character in a RAMAYANA story, in an old Indian movie. For women, it shows the characteristics of a goddess. For men, it shows the characteristics of a god.
4. Refined Angelic Body: has a figure and features like you, wears a CHADA (like a crown), and dresses like a character in the RAMAYANA story, an old Indian movie. For women, it shows the characteristics of a goddess. For men, it shows the characteristics of a god. Its radiation rays are brighter than the Crude Angelic Body.
5. Crude Brahman Body: has a figure and features like you, wears a CHADA (like a crown), and dresses like a character in a RAMAYANA story, an old Indian movie. White and clear. There is no indication of whether it’s a woman or a man.
6. Refined Brahman Body: has a figure and features like you, wears a CHADA (like a crown), and dresses like a character in a RAMAYANA story, an old Indian movie. White and clear. There is no indication of whether it’s a woman or a man. (Radiating Rays brighter than the Crude Brahman Body)
7. Crude Formless Brahman Body: has a figure and features like you, wears a CHADA (like a crown), and dresses like a character in a RAMAYANA story from an old Indian movie. White and clear. (But the dress is more complex than the Brahman Body’s.) There is no indication of whether it’s a woman or a man.
8. Refined Formless Brahman Body: has a figure and features like you, wears a CHADA (like a crown), and dresses like a character in the story of RAMAYANA, an old INDIA movie. White and clear. There is no indication of whether it’s a woman or a man. (Radiating rays brighter than the Crude Formless Brahman Body).
9. Crude KayaDhamma- Ghotapu: a clear, luminous Buddha image with lotus-bud hair, has a height and lap width of more than 4 Wa but less than 5 Wa.
10. Refined KayaDhamma-Ghotapu: a clear, luminous Buddha image with lotus-bud hair, a height and lap width of more than 4 but less than 5 Wa. (Radiating rays are brighter than in Crude KayaDhamma-Ghotapu).
11. Crude KayaDhamma-Soda: a clear, luminous Buddha image has lotus-bud hair and measures 5 Wa in height and in lap width.
12. Refined KayaDhamma-Soda: a clear, luminous Buddha image has lotus-bud hair and measures 5 Wa in height and in lap width. (The radiating rays are brighter than Crude KayaDhamma-Soda.)
13. Crude KayaDhamma-Sakitaka: a clear, luminous Buddha image has lotus-bud hair and measures 10 Wa in height and in lap width.
14. Refined KayaDhamma-Sakitaka: clear, luminous Buddha image with lotus-bud hair, 10 Wa in height and lap width (radiating rays brighter than Crude KayaDhamma-Sakitaka).
15. Crude KayaDhamma-Anaka Clear, luminous Buddha image has lotus-bud hair and measures 15 Wa in height and lap width.
16. Refined KayaDhamma-Anaka Clear, luminous Buddha image with lotus-bud hair, 15 Wa in height and lap width (Radiating Rays brighter than Crude KayaDhamma-Anaka)
17. Crude KayaDhamma-Arahat, clear, luminous Buddha image, has lotus-bud hair and a height and lap width of 20 Wa.
18. Refined KayaDhamma-Arahat, Clear, luminous Buddha image, with lotus-bud hair, and a height and lap width of 20 Wa. (Radiating Rays brighter than Crude KayaDhamma-Arahat)

WA is the distance from fingertip to fingertip with the arms open wide, or 2 meters.
THE NAME OF THE BODIES
In VIJJA DHAMMAKAYA, when we practice in some VIJJA, we use all 18 bodies, such as the VIJJA 18-body advance. In most VIJJA, we use only 5 main bodies: the Human body, the Angeles body, the Brahman body, the Formless Brahman body, and Dhammakaya. For example: VIJJA BISSADANN body, VIJJA SONN KAYA, VIJJA SABB KAYA, VIJJA SONN SAPP TABTAWEE.
The crude Human body in Thai is called the crude Kaya Manus
The refined Human body in Thai is called the refined Kaya Manus, and it is sometimes called the dream body.
The crude Angeles body in Thai is called the crude Kaya Tip.
The Refined Angeles body in Thai is called the Refined Kaya Tip.
The crude Brahman Body in Thai is called the Crude Kaya Prom or the crude Kaya Rupa Prom.
The Refined Brahman Body in Thai is called the Refined Kaya Prom or the Refined Kaya Rupa Prom.
The crude Formless Brahman Body in Thai is called the Crude Kaya Arupa Prom.
The refined Formless Brahman Body in Thai is called the Refined Kaya Arupa Prom

EP 4. BEFORE AND AFTER PRACTICING MEDITATION
When we begin practicing meditation, we should keep the 5 precepts well by verbally saying that “from now on I intend not to kill any Beings, not to steal anything from others, not to engage in sexual misconduct, not to lie, not to use alcohol or intoxicants. Please, the 5 precepts that I intend to keep well protect me from all dangers during meditation.
Then, if you have time, you may chant from the chanting before sitting meditation by LOUNGPOR WAT PAKNUMM.
CHANTING: BEFORE SITTING MEDITATION

The Path to Magga Phala

The Method of
Samatha ViPassana Meditation

By

PhraMonkolthepmuni
(Sodh Candasaro)

Luang Phor Wat Paknam, Bhasicharoen,
Bangkok, Thailand

Homage to the Triple Gem
Before starting every sitting meditation practice

Yamaham Samma Sambuddham Bhagavantam saranam Gato (for Male) / Gata (for female) Imina Sakkarena, Tam Bhagavan Tam Abhipujayami.

We pay homage to the Exalted One, the Perfectly All-Enlightened One, to whom we resort for refuge from suffering.

Yamaham Savakhatam Bhakavata Dhamman saranam Gato (for Male) / Gata (for female) Imina Sakarena, Tam Dhamman Abhipujayami.

We pay homage to the Dhamma, the teaching well expounded by the Exalted One, to which we resort for refuge from dangers.

Yamaham Supatipannam, Sankham Saranan Gato (for Male) / Gata (for female) Imina Sakarena, Tam Sankham Abhipujayami.

We pay homage to the Sangha, the disciples who have practiced well, to whom we resort for refuge from sickness.
Araham Samma Sambuddho Bhakava, Buddham Bhakavantam Abhivatemi

(Make the five-point prostration once)

Savakkhato Bhakavata Dhammo, Dhammam Namassami

(Make the five-point prostration once)

Supatipanno Bhakavato Savakasangho, Sankham Namami

(Make the five-point prostration once)

Asking for Forgiveness

Starting with the Passage of Revering, three times, before asking for forgiveness.

Namo Tassa Bhakavato Arahato Samma Sambud Dhasa(3 Times)
Ukasa, Accayo No Bhante, Accakkama, Yathabale, Yathamulahae, Yatha Akusalae, Yae Mayan Karamha , EvanBhante Mayan, Accayo No, Patikanhatha, Aryatin Sanvaraeyami.

May I beg for forgiveness for all offenses committed against the Buddha, the Dhamma, and the Sangha, whether physical, verbal, or mental, caused by my ignorance and unwholesomeness. May the Buddha, the Dhamma, and the Sangha pardon me for all offenses. From today onward, I will make a full recollection of my physical, verbal, and mental acts.

Requisition Chanting

Ukasa, I humbly pray for the Buddhas who attained Perfect Enlightenment in the past, numbering more than the sand particles in the bowels of the four oceans, the Buddhas who will attain Perfect Enlightenment in the future, and the Buddha who has attained Perfect Enlightenment in the present, to arise instantly in my Cakkhu-dvara (eye-door), Sota-dvara (ear-door), Ghana-dvara (nose-door), Jivha-dvara (tongue-door), Kaya-dvara (body-door), and Mano-dvara (mind-door).

Ukasa, I humbly pray for the
9 Pra-noble-kuttara-dhamma-chows of the uncountable number in the past, the
9 Pra-noblo-kuttara-dhamma-chows in the future, and the
9 Pra-noblo-kuttara-dhamma-chows at present, to arise instantly in my Cakkhu-dvara, Sota-dvara, Ghana-dvara, Jivha-dvara, Kaya-dvara, and Mano-dvara.

Ukasa, I humbly pray for the Ariya-Sangha and Sangha monks, countless in number, from the past, the future, and the present, to arise instantly in my Cakkhu-dvara, Sota-dvara, Ghana-dvara, Jivha-dvara, Kaya-dvara, and Mano-dvara.

The Vow

May the power of the Buddha, the Dhamma, and the Sangha,
May the virtues of the preceptor (for male) /
May the virtue of the teacher (for female),
the mother and father, May the virtue of
Dana-Parami (Generosity perfection),
Sila-Parami (Morality perfection),
Nekkhamma-Parami (Renunciation perfection),
Panna-Parami (Wisdom perfection),
Viriya-Parami (Energy perfection)
Khanti-Parami (Patience perfection),
Sacca-Parami (Truthfulness perfection),
Adhitthanna-Parami (Determination perfection),
Metta-Parami (Loving-kindness perfection),
and Upekkha-Parami (Equanimity perfection),
Which I have cultivated for one hundred births, one thousand births, ten thousand births, ever since I was a little child, with or without recollection, support me in achieving the attainment of Magga and Phala.
Nibbana Paccayo Hotu, etc...
(May these be the means by which Nirvana is ultimately attained.)

End of Homage to the Triple Gem

Perform the five-point prostration: The five parts of the body that touch the ground are the two palms, the two knees, and the forehead.

The Meaning of Samma-Arahamg
"Samma" is from the Noble Eightfold Path, and "Arahang" is from the name of the Buddha, or the Perfect One.
Spreading Of Loving-Kindness

SUBBE SUTTA, AVERA HONETU, ABYAPAJJHA HONETU, ANEEKA HONETU, SOOKE UTTANANG PARIHARUNTU
SUBBE SUTTA
All living beings are companions of suffering, birth, aging, sickness, and death.
AVERA HONETU:
May all be happy, without enmity or danger among each other.
ABYAPAJJHA HONETU:
May all beings be happy, without seeking revenge or taking advantage of each other.
ANEEKA HONETU:
May all be happy, free from physical and mental suffering.
SOOKE UTTANANG PARIHARUNTU:
May all be healthy, happy, and peaceful. Do take good care of oneself and be safe from all danger and suffering.
I would like to share the benefits of meditation that I have received with my parents (fathers and mothers), all my teachers, the guardian angels who protect me, this place, this city, and this country, all my relatives, all my friends, all my enemies, and all beings in the world and beyond. Please come to receive the benefit and be happy.
Imagine the radiation rays spreading out from the center of your body and spinning to the right to cover this place, this city, this state, this country, the world, the solar system, the galaxy, the universe, and beyond the universe to reach the people you mentioned. They receive the benefit, and they say thank you to you.

😎😎😎😎😎😎😎😎😎😎

EP 15. RE-DOUBLE MULTIPLYING-INSERTING-SHUFFLING- BODY MEDITATION or SONN-SAPP-TUBTAWEE 4/11/2026

Follow up from shuffling body meditation by placing PATHAMA-MAGGA in HUMAN-BODY again; then, DIBBA-BODY appears. Place PATHAMA-MAGGA in DIBBA-BODY, then, Crude PATHAMA-VINNANA-BODY appears. Place PATHAMA-MAGGA in Crude PATHAMA-VINNANA-BODY, then, Refined PATHAMA-VINNANA-BODY appears. Place PATHAMA-MAGGA in Refined PATHAMA-VINNANA-BODY, then DHAMMAKAYA appears. Place PATHAMA-MAGGA in DHAMMAKAYA, then, refined DHAMMAKAYA appears. Place PATHAMA-MAGGA in refined DHAMMAKAYA, then the new refined DHAMMAKAYA appears again. Place PATHAMA-MAGGA in the new refined DHAMMAKAYA, then another new refined DHAMMAKAYA appears again and again.
Continue placing PATHAMA-MAGGA in any refined body; the newly refined body will gradually become more and more refined. Do this from the crudest to the most refined body, as in lesson 1.
Then, do VIJJA SONN KAYA (Inserting Body) and VIJJA SABB KAYA (Shuffling Body) in lessons 3 and 4. Continue to do this increasingly, never going back. This is called “SONN-SABB-TUBTAWEE”. Practice until all five bodies are white and clear, without any flaw.
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VOCABULARY (EXTRA)
PATHAMA-MAGGA: DHAMMA-NUPASSANASATIBATTANA sphere; 1st Dhamma sphere
DIBBA-BODY: Angeles body
Crude PATHAMA-VINNANA-BODY: BRAHMAN-BODY; RUPA-BRAHMAN-BODY
Refined PATHAMA-VINNANA-BODY: Formless Brahman body; ARUPA-BRAHMAN-BODY
DHAMMAKAYA: Crystal clear Buddha Image, sitting cross-legged, lotus bud hair, a height and a lap width from more than 4 but less than 5 WA, 5 WA, 10 WA, 15 WA, 20 WA (WA is a distance from fingertip to fingertip with the arm open wide 180 degrees)
DUANGTHUM or DUANGDHAMMA or DHAMMA sphere: Mind
TUBTAWEE: cumulatively; increasingly, re-double
VIJJA SONN-SABB-TUBTAWEE: Re-double-Multiplying-Inserting-Shuffling Body Meditation
KILESA: defilements; impurities; impairment
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EXPLAIN HOW TO WALK VIJJA
FIRST STEP
Review lesson 5 repeatedly until you clearly understand it. This lesson is VIJJA SONN-SABB-TUBTAWEE- find out what details there are, and please remember all. Try to consider how this lesson relates to VIJJA Inserting and Shuffling Body Meditation.
SECOND STEP
Review the previous knowledge- what is the Inserting and Shuffling Body meditation, and how to do it? How do these two pieces of knowledge involve each other? If you're still unclear, take the time to revisit lessons 3 and 4. Ensure you have a solid grasp of VIJJA's basic knowledge from each lesson before moving forward. Don’t rush.
THIRD STEP
Now, we can conclude the knowledge that VIJJA Inserting Body Meditation, Shuffling Body meditation, and Re-Double Inserting-Shuffling-Multiplying Body meditation are all related like “THE CHAIN OF WALKING VIJJA”. Ask yourself, after finishing reading, how you can walk VIJJA. Don’t modify this VIJJA yet; practice the basic knowledge following from this textbook. Once you have the basic knowledge, you can later modify this VIJJA.
I used to hear the smart guy say fluently about this VIJJA, and it’s because that guy memorizes it- anyone can memorize this VIJJA… but “I CAN DO IT” is more important. Don’t learn by memorizing it – VIJJA DHAMMAKAYA HAS TO LEARN BY … “I CAN DO IT”, it’s much better to practice VIJJA accurately.
GUIDELINE OF HOW TO WALK VIJJA
FIRST STEP
Walk VIJJA Inserting body meditation from lesson 3 - opens the book to see how to do it, then follows with walking VIJJA Shuffling body meditation in lesson 4 at once - opens the book to see how to do it. Close your eyes and walk VIJJA in lesson 3 and continue with VIJJA in lesson 4. Then, prepare to practice VIJJA Re-double Inserting-Shuffling-Multiplying body meditation in lesson 5.
SECOND STEP
Send your mind to stop-still at the center of DUANGTHUM inside HUMAN-BODY’s stomach until you can see “the middle” – “the middle” is the little tiny dot at the center of the DHAMMA sphere. Send the mind to stop-still at the little tiny dot, say “stop-in-stop”, the little tiny dot expands out, and DIBBA-BODY arises in that emptiness.
Walking VIJJA the same above- send the mind to stop-still inside DIBBA-BODY’s stomach touching DUANGTHUM of DIBBA-BODY, then, Crude PATHAMA-VINNANA body arises, send the mind to stop-still at DUANGTHUM of Crude PATHAMA-VINNANA body, then, Refined PATHAMA-VINNANA body arises, and send the mind to stop-still at DUANGTHUM of Refined PATHAMA-VINNANA body, DHAMMAKAYA arises.
Send the mind to stop-still at DUANGTHUM of DHAMMAKAYA, refined DHAMMAKAYA arises, and continue until reaching the most refined DHAMMAKAYA for today. If we practice again, the most refined DHAMMAKAYA, for now, is not the most refined DHAMMAKAYA anymore.
THIRD STEP
Then, walking “VIJJA Inserting-body meditation” again. After completing VIJJA Inserting-body meditation, walk through VIJJA Shuffling-body meditation again. Repeat this process multiple times.
VIJJA Inserting-body meditation is walking VIJJA from refined body to crude body- LOUNGPOR-WAT-PAKNUMM used the word “INSERTING FROM THE END TO THE FRONT”
Now, whatever DHAMMAKAYA that you walk to, use that DHAMMAKAYA to walk by going backward, and insert from refined body insert into the crude body as the lesson 3--- send the mind to “stop-still” at the middle of DHAMMAKAYA’s DUANGTHUM inside DHAMMAKAYA’s stomach, see “THE MIDDLE” (“THE MIDDLE” is the little tiny dot at the center of DUANGTHUM) – the little tiny dot expands out, see Refined PATHAMA-VINNANA body.
Send the mind to “stop-still” at the Refined PATHAMA-VINNANA body’s stomach, see DUANGTHUM of Refined PATHAMA-VINNANA body, send the mind to “stop-still” at the “MIDDLE” (the little tiny dot at the center of DUANGTHUM), the little tiny dot expands out, DHAMMAKAYA goes to insert inside the body of Refined PATHAMA-VINNANA body at once…continue walking VIJJA by going backward until to crude HUMAN-BODY…finished Inserting-Body Meditation.
And come back to do VIJJA Shuffling-Body Meditation again, when finished with Shuffling-Body Meditation, then walk as the SECOND STEP above.
Then, walk VIJJA Inserting-Body Meditation again as the THIRD STEP above.
Continue …to walk VIJJA like this. Finish with the basic VIJJA Re-Double Inserting-Shuffling-Multiplying body meditation.
WHAT IS A RE-DOUBLE? (TUBTAWEE)
The word “TUBTAWEE” is doing and making more bodies, more refined bodies, then take those bodies to do “INSERTING” and “SHUFFLING “- we call RE-DOUBLE INSERTING-SHUFFLING-MULTIPLYING body Meditation. How many “RE-DOUBLES” we will do depends on how much hard work you put into your body. The more you work, the more you'll get.
●Why do we have to do “Re-Double Inserting-shuffling-Multiplying body meditation”? We want to ensure that the body is white and clear. Before we did insert and shuffle body meditation, even so, the bodies still are not white and clear enough because KILESA is still mixing in the body and making the muddy body, although we did insert and shuffle the body already, and think they are all clear… but still, they are not quite clear yet. Then, we repeat the “Re-Double Inserting-Shuffling-Multiplying Body Meditation,” and the result still leaves us in doubt. “Is it clear or not?” This is a Topic for a scholar to do research. We will see that eliminating KILESA is a hard job ●
THE DOUBTS STILL REMAIN IN THE MIND
1. The body that we work out a lot like DHAMMAKAYAS when we want to do the Inserting Body meditation, how can we do that?
2. The body that we work out a lot, like DIBBA-BODY, crude and refined PATHAMA-VINNANA body, when we want to do the Inserting Body meditation, how can we do that?
All two questions above mean – when we work out with the body like DIBBA-BODY, a new DIBBA-BODY appears, work out with a new DIBBA-BODY, another new DIBBA-BODY appears- and we work out with a Crude PATHAMA-VINNANA body, a new Crude PATHAMA-VINNANA body appears – and we work out with Refined PATHAMA-VINNANA-BODY, a new Refined PATHAMA-VINNANA body appears. There are many DHAMMAKAYA, many DIBBA-BODY, and many PATHAMA-VINNANA-BODY. So, when we want to do “Inserting Body Meditation,” how can we do that?
The answer is that there are many ways to do it. The first method involves using only the most refined body of that body to do the insertion; it is the way that we have already practiced. The other way is to imagine gathering the same type of body and packing them into one. If we envision gathering many bodies, they will naturally form a single oneness. We then utilize this oneness for insertion.
Please understand that walking VIJJA Inserting, Shuffling, and Re-Double Inserting-Shuffling-Multiplying Body Meditation is the basic VIJJA. I won’t explain beyond the lessons.