Dhammakaya Meditation

EP 31 EIGHTEEN BODIES, AUGUST 16TH 2026
EIGHTEEN BODIES (18 BODIES)
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

EP. 30 THE PRINCIPLE OF WALKING VIJJA, AUGUST 9th 2026
THE PRINCIPLE OF WALKING VIJJA
In the broad scope of walking VIJJA DHAMMAKAYA, there are the following principles to remember…
1. Enter to SIB (สิบ - 6th base), to SOOON (ศูนย์ - 7th base), and to the middle (กลาง - the little tiny dot at the 7th base).
It means that to enter the body, you have to mentally walk your mind to the 6th base (SIB (สิบ)) of the body you want to enter. SIB is the 6th base; SOOON is the 7th base. Entering SOOON is entering DUANGTHUM at the 7th base. Entering the middle (เข้ากลาง (KLANG)) means “from this DUANGTHUM, go to another DUANGTHUM.” You have to make your mind enter the middle of DUANGTHUM. It has a little tiny dot in the middle of DUANGTHUM. When you imagine touching the little tiny dot, it will expand outward; then you will automatically reach another DUANGTHUM.
2. How to reach the body- from one body to another, we walk the mind to all seven bases of the body. The difference is that the female sends the mind to the new body through the left nostril, and the male sends the mind to the right nostril and then walks to all seven bases. If we want to make a shortcut, we can do it like this- when sending the mind to base three, which is already at the center of the head, you may take a shortcut to DUANGTHUM inside the stomach of the body you are reaching, and it is OK.
3. While walking, VIJJA, THOU told us to always visualize “entering the middle (เข้ากลางเข้าไว้),” which is at the middle of DUANGTHUM; don’t visualize to the left, to the right, to the front, to the back, to the top, to the bottom, or to the space between the body’s connections. Visualize only in “the middle.”
4. While sending the mind to stop-still at DUANGTHUM, and while sending the mind to the “middle” (the little tiny clear dot จุดใสเท่าปลายเข็ม) of DUANGTHUM, say in the mind “stop-in-stop… still-in-still… and… turn right-in-turn right…” What is called “turn right-in-turn right” is like pinning the tip of a pencil to a piece of paper and spinning around that pencil without lifting the tip. Then the middle, the little tiny dot, will expand outward. Then you will see what happens. The reason we say “turn right-in-turn right” is that MARA (the evil ones) did “turn left-in-turn left” to us, so we have to solve this problem by using “turn right-in-turn right.”
5. When walking VIJJA, we have to use the principle of doing more refined. When we reach a more refined state, we refine further. The previous refinement is not sufficient; we need to refine it further. LOUNGPOR always said, “Extinguish the crudeness; go to the fineness (ดับหยาบไปหาละเอียด).” When you walk VIJJA to any refinement, pretend that refinement is the crudeness, then walk VIJJA from that crudeness, and go to the fineness again and again.
6. You may accept the knowledge that you walk VIJJA until it is most refined. If you cannot walk VIJJA to the most refined, you should accept that knowledge with 50/50 confidence. Even though you have learned and practiced a lot, you shouldn’t have 100% belief in that knowledge, so you should continue learning and practicing more.
7. The knowledge we may accept should have the following component…
(A) The body and DUANGTHUM must be white and clear
(B) The stopping and the stilling of the mind, they should not blink (RIB (ริบ)) sway (SAI (ส่าย)) move (WHAI (ไหว)) drumming (RUA (รัว))
(C) SEEING, it should be able to see at the “MIDDLE (กลาง),” which is the tiny dot in the middle of DUANGTHUM, and “the middle” should also be white and clear. It means DHAMMA in the MARA part won’t be in “the middle” at all. If there is just a little bit, it should not do.
The tiny black dot - if it has just a little bit - is immense in MARA. It can create so many NIBBANA, 3BHAVA, and LOKANTARA, and then collect them all into just a tiny black dot. A little tiny black dot can make our NANADASANA slip away. And if it is another color dot that is not black or white, it belongs to the DHAMMA of the middle part - it will give our knowledge some right and some wrong.
The seven topics of the principle of walking VIJJA above are basic, so please review and try to understand them.
HOW TO MAKE DUANGTHUM AND THE BODY CLEAR
Whiteness and clarity are the most important goals, as in medical science, which upholds cleanliness. Whatever is in VIJJA DHAMMAKAYA must also be clean. We expect that whiteness and clarity are cleanliness. Whatever you want to do, please do it. Choose any knowledge you wish, but the result has to be white and clear.
There is much knowledge we practice to make DUANGTHUM and the body white and clear.
For examples:
1. Walking JHANA-SAMAPATTI by ANULOMA and PATILOMA (going forward and backward) at least 7 rounds (การเดินฌานสมาบัติแบบอนุโลมปฏิโลม อย่างน้อย ๗ เที่ยว)
2. SHUFFLING BODY MEDITATION (SABB KAYA, การสับกาย). By using the crude body and shuffling it inside the refined body.
3. INSERTING BODY MEDITATION (SONN KAYA (การซ้อนกาย)). By using a refined body and inserting it into the crude body.
4. Multiplying, inserting, and shuffling body meditation (Son-Sabb-Tabtawee, การซ้อนสับทับทวี). Using the bodies that have already been inserted and shuffled, and taking all those bodies to shuffle and insert again and again (เอากายที่ซ้อนแล้วและสับแล้ว มาทับทวีให้ละเอียดยิ่งขึ้น).
These four subjects are fundamental knowledge; we need to practice them every day until we are skilled enough to apply this knowledge to do and study in another higher VIJJA. I will explain the details of the practice and when it is a good time to do it.
Please understand that if the body and DUANGTHUM are not white and clear enough, we cannot study at a higher level. If we forget to practice even for one day, our mind will fall into a poor state because its stillness is not sufficient, and this will affect DUANG-DHAMMA, making it unclear. When DUANG-DHAMMA is unclear, it will also affect the body, making it unclear, and will make NANA-DASANA inaccurate.
So, again, I emphasize that we should spend more time practicing the four knowledge above before we start walking in any higher level VIJJA.
😎😎😎😎😎😎

EP 29 GO ON A RETREAT EVERY DAY SUNDAY 2nd, AUGUST 2026
LIFE IS UNCERTAIN, AS WE WALK ON A TINY SLING THAT BOTH ENDS CONNECT AT 100 METERS DEEP AND AN INFINITY-LONG WAY. AT THE SAME TIME, WE CARRY A POT FULL OF HOT OIL ON OUR HEADS. ALSO, UNDER THE LENGTH OF THE STRING WE WALK, IT IS FULL OF HUNGRY GHOSTS. WE MAY DIE ANY TIME IF WE ARE CARELESS. WE MUST KEEP WALKING.
The things you need are...
1. The Daily book and the pen
2. A timer or a phone with a 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. When we die, we will leave the body in this world, and the mind will go to another world depending on our Karma.
PRACTICE MEDITATION FOR BEGINNERS: GO TO WWW.18BODY.COM

EP 28.1. Samatha - Vipassana Meditation and the 18 Bodies for Beginners, July 25, 2026
All Buddhas taught 3 things: 1. Don't do evil 2. Do only good 3. Purify the mind
"Sabba papassa akaranam,
Kusalassa upasampada,
Sachitta pariyo dapanam,
Etam Buddhanasasanam"
What are the evil things that come from? They come from action, speech, and thought.
What are the good things that come from? They come from action, speech, and thought.
In Buddhism, we purify the mind in 2 ways:
1. Samatha (Concentration) and 2. Vipassana (Insight) Meditation
Samatha means calming or tranquilizing the mind, free from the 5 Hindrances (Nivarana).
5 Hindrances or Blockages that prevent us from seeing the Truth about ourselves and the world around us are …
1. Kama-Chanda: Sensual Desire, five sensory objects which are sights, sounds, smells, tastes, and physical touch.
2. Vya Pada: Ill will (ความไม่เป็นมิตร), hatred, anger, enmity.
3. Thina-middha: Sloth and Torpor (ความเกียจคร้าน และความเฉื่อยชา)
4. Uddhacca-kukkucca: Restlessness and Regret (ความกระสับกระส่าย และความเสียใจ).
5. Vicikiccha : Doubt
Samatha Meditation helps prepare the mind for Vipassana Meditation.
When meditating with Samatha meditation Buddha accepts 40 concentration devices or meditation subjects to help calm 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.) BUDDHA NUSSATI: recollection of the Buddha; contemplation on the virtues of the Buddha. (ระลึกถึงพระพุทธเจ้า คือ น้อมจิตระลึกถึงและพิจารณาคุณของพระองค์)
2.) DHAMMA NUSSATI: 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.) SILA NUSSATI: recollection of the morality; contemplation on one’s own morals. (น้อมจิตรำลึกพิจารณาศีลของตนที่ได้ประพฤติปฏิบัติ บริสุทธิ์ ไม่ด่างพร้อย)
5.) CAGA NUSSATI: recollection of liberality; contemplation on one’s own liberality. (ระลึกถึงการบริจาค คือ น้อมจิตระลึกถึงทานที่ตนได้บริจาคแล้ว และพิจารณาเห็นคุณธรรมคือความเผื่อแผ่เสียสละนี้ที่มีในตน)
6.) DEVATA NUSSATI: recollection of the deities; contemplation on the virtues which make people become gods, as can be found in oneself. (ระลึกถึงเทวดา คือน้อมจิตระลึกถึงเทวดาทั้งหลายที่ตนเคยรู้ และพิจารณาเห็นคุณธรรมอันทำบุคคลให้เป็นเทวดา)
7.) MARANA NUSSATI: 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.) UPASAMA NUSSATI: 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 are-
- AKASANANCA-YATANA
- VINNANANCA-YATANA
- AKINCANNA-YATANA
- NEVASANNANASANNA-YATANA
(F.) AHAREPATIKURASANNA
AHAREPATIKURASANNA
(G.) CATUDHATU-VAVATHANA
VIPASSANA CURRICULUM OR LOKUTTARADHAMMA
VIPASSANA has 73 topics, which are 5 Khandha, 12 Ayatana, 18 Dhatus, 22 Indriya, 4 Ariya Sacca, 12 Paticcasamuppada
(A) 5 KHANDHA: Rupa (Form), Vedana (Sensation), Sanna (Perception), Sankhara (Mental Formations), Vinnana (Consciousness)
(B) 12 AYATANA consist of 6 Internal Sense Bases and 6 External Sense Bases
- 6 Internal Sense Bases are 1. eye (Cakkhu), 2. ear (Sota), 3. Nose (Ghana), 4. Tongue (Jivha), 5. Body (Kaya), 6. Mind (Mano)
- 6 External Sense Bases are 1. Visible Form/Sights (Rupa), 2. Sound (Sadda), 3. Odors/Smells (Ghandha), 4. Tastes (Rasa), 5. Tangibles/Touch (Photthabba), 6. Mental Objects/Ideas (Dhamma)
Eye Base + Visible Form (Sights)
Ear Base + Sound
Nose Base + Smells
Tongue Base + Taste
Body Base + Tangible Objects
Mind Base + Mental Objects
(C) 18 DATU
Eye Dhatu Visible Forms Eye consciousness
Ear Dhatu Sounds Ear consciousness
Nose Dhatu Smell Nose consciousness
Tongue Dhatu Tastes Tongue consciousness
Body Dhatu Tangible Objects Body consciousness
Mind Dhatu Mental Objects Mind consciousness
(D) 22 INDRIYA
1. Caksurindriya organ of sight, eye
2. Srotrendriya organ of hearing, ear
3. Ghranendriya organ of smell, nose
4. Jihvendriya organ of taste, tongue
5. Kayendriya organ of touch, body
6. Manaindriya mental organ, mind
7. Strindriya female organ
8. Purusendriya male organ
9. Jivitendriya vital organ, life
10. Duhkhendriya sensation of displeasure, suffering, pain, bodily
11. Sukhendriya sensation of pleasure, bodily
12. Daurmanasyendriya sensation of dissatisfaction, sorrow, mental
13. Saumana-yendriya faculty of sensation of satisfaction, joy, mental
14. Upeksendriya faculty of sensation of indifference, bodily & mental
15. Sraddhendriya faculty of faith, confidence
16. Viryendriya faculty of energy, zeal, enthusiasm
17. Smrtindriya faculty of memory, mindfulness
18. Samadhindriya faculty of absorption, meditation(
19. Prajnenindriya faculty of discernment of dharmas, wisdom
20. Anajnatamajnasyamindriya faculty of “I shall come to know the as yet unknown” of learning (Darsana, Seeing)
21. Ajnendriya faculty of knowledge (Ajna), of highest knowledge, of having learned (Bhavana, Meditation)
22. Ajnatadvindriya faculty of one who has already come to know, of perfect knowledge (Asaiksa, Beyond Training)
(E) 4 ARIYASACCA
1. Dukkha
2. Samudaya
3. Nirodha
4. Magga
(F) 12 PATICCASAMUPPADA
1. Avijja (Not Seeing)
2. Sankhara (Compound)
3. Vinnana (Consciousness)
4. Nama-Rupa (Name and Form)
5. Salayatana (Six Sense-Base)
6. Phassa (Contact)
7. Vedana (Feeling)
8. Tanha (Craving)
9. Upadana (Grasping)
10. Bhava (Becoming)
11. Jati (Birth)
12. Jaramarana Soka Parideva Dukkha Domanassa Upayasa Sambhavanti
(Old age, death, sorrow, lamentation, pain, grief, and despair)
We may call it 6 VIPASSANA BHUMI (count the number, not the details), or 73 VIPASSANA (count the details), or 73 LOKUTARA. Whatever we call it, it is fine.
VIJJA -18- Body For Beginners
VIJJA-18-Body, the foundation of VIJJA-Dhamma-Kaya, belongs to the Lord Buddha. VIJJA means higher knowledge and transcendental wisdom. The Lord Buddha discovered this meditation method about 2600 years ago and taught it to his students throughout his life. Five hundred years after his nirvana (death), the method had disappeared. In 1917, Louang Phor SODH CANDASARO (WAT PAKNUMM BHASICHAROEN, Thailand) rediscovered the technique and revealed it to the world.
The Benefits of Meditation
The benefits of meditation can be achieved through regular practice of at least twenty minutes per session each day. You may practice twice a day or more. Regularly, you should practice as much as possible for greater benefits. After a few weeks of continuous practice, you will see these benefits...
-your mind will feel calm and peaceful
-you will gain self-confidence and relieve stress
-you will get a clear understanding of what is good and bad
-you will deeply understand the truths of life
The Location of the Mind
The natural, pure center of the mind is clean, clear, and luminous, but it is tarnished by five entrances: eyes, ears, nose, tongue, and skin. The five entrances transmit emotions of like and dislike to the mind, and the mind then wanders from its pure center. In one minute, we may think of many absurd and illogical things, and a weak mind will quickly wander. The nonsensical things we think of actually make us sick. We should control our thoughts by focusing on just one thing while meditating. A very helpful thing to think of is a clear, luminous crystal ball. The clear crystal ball is similar to our mind. If we are able to bring the mind back to rest at its center, the mind will be purified and attained. The location of the mind is at the center of the body, inside our stomach, two finger widths above the navel.
The Positions of Meditation
There are four meditation postures: sitting, standing, walking, and reclining. All four positions require two things to be done simultaneously: the mantra and visualization.
-The mantra is a set of phrases such as “SAMMA-ARAHANG,” “one, two,” “Budh-Dho,” “stop in stop,” “still in still,” and “clear in clear” that we recite in our minds when we practice.
-The visualization is the mental image we use in meditation. In this exercise, we use the clear crystal ball.
The purpose of reciting the mantra and visualizing the crystal ball at the same time is to train the mind not to wander. When we keep repeating the mantra and visualizing the crystal ball during practice, the mind will be purified and brought back to its natural state. When the mind comes to rest at its center, it will impart knowledge and happiness to us. The key to success in controlling the mind is to cultivate positive thoughts such as “not to mourn for the past, or worry about the future, but to live in the present moment wisely and earnestly”.
How to Meditate
A step-by-step guide
1. Sit comfortably in the half-lotus position. Sit upright with your back and spine straight, cross-legged with your right leg over your left. You can sit on a cushion or pillow to make your position more comfortable. Nothing should impede your breathing or circulation. Your hands should rest palms up on your lap, and the tip of your right index finger should touch your left thumb. Feel as if you are one with the ground beneath you. Feel that you could sit happily for as long as you like.
2. Gently close your eyes. Relax every part of your body, starting with the muscles in your face. Then relax your neck, shoulders, arms, chest, lower torso, and legs. Make sure there is no tension in your forehead or across your shoulders.
3. Close your eyes and stop thinking about the things of the world. Feel as if you are sitting alone: around you is nothing and no one. Create a feeling of happiness and spaciousness in your mind. Imagine that you are sitting alone in the blue sky, with no clouds.
Visualize the clear crystal ball image, the size of the tip of your little finger, and take that crystal ball to the…
First base
The first base is at the rim of your nostril. For gentlemen, on the right side; for ladies, on the left side. Imagine your mind touching the center of the crystal ball, silently saying “SAMMA-ARAHANG” three times from that center, and at the same time imagine the crystal ball glowing brightly.
Then, move the crystal ball image to the…
Second base
The second base is at the corner of the eye, by the tear duct. For gentlemen, on the right side; for ladies, on the left. Say silently from the center of the crystal ball, “SAMMA-ARAHANG,” three times while imagining the crystal ball glowing brightly. Then, move the crystal ball to the…
Third base
The third base is at the center of the head. Imagine two lines: one running horizontally between the eyes and through the back of the head, and another running vertically from the center of the top of the head down. Where they meet is the third base. Move the crystal ball to stop at this point. Then, from the center of the crystal ball, say “SAMMA-ARAHANG” three times silently, and at the same time imagine the crystal ball glowing brightly. Then move the crystal ball to the …
Fourth base
The fourth base is at the roof of the mouth. When we eat or drink, if food or water passes this point, we will be okay. Whenever food or water touches this point, we will choke. This point is called the fourth base. Move the crystal ball to stop at this point. Then, silently from the center of the crystal ball, say “SAMMA-ARAHANG” three times, and at the same time imagine the crystal ball glowing brightly. Then, move the crystal ball to the …
Fifth base
The fifth base is at the center of the throat, just above the Adam’s apple. Move the crystal ball to stop at this point. Then, silently from the center of the crystal ball, say “SAMMA-ARAHANG” three times, and at the same time imagine the crystal ball glowing brightly. Then move the crystal ball to the …
Sixth base
The sixth base is at the center of the stomach, at the same level as the navel. Imagine two lines: one running from the front of the navel through the back, and another from the left side of the waist to the right. The point where the two lines intersect is the sixth base. Move the crystal ball to stop at this point. Say silently from the center of the crystal ball “SAMMA-ARAHANG” three times, and at the same time imagine the crystal ball glowing brightly. Then, move the crystal ball to the…
Seventh base
The seventh base is directly above the sixth base, about the width of two fingers. Use your right index and middle fingers and lay them horizontally above the sixth base. The point about is called the seventh base. This base we call the “universal entrance” or the “center of the body,” the point from which we can reach the source of knowledge and enlightenment. Say silently from the center of the crystal ball “SAMMA-ARAHANG” again and again until your mind comes to a complete stop, still and clear.
Keep repeating the mantra “SAMMA-ARAHANG …” again and again. Imagine the crystal ball glowing brightly.
Now you have two things to do:
1. Visualize the crystal ball image in your stomach
2. Repeat the mantra “SAMMA-ARAHANG” again and again, and let the sound emanate from the center of the crystal ball.
Do not
1. Do not entertain thoughts in your mind.
2. Do not analyze what is happening during the meditation while you are meditating.

Conclusion
VIJJA 18 body does not require blind faith. You do not have to believe in Buddhism to benefit from it. It is a method for training the mind to become concentrated and keenly aware, focused inward at the center of the body. With practice, you will encounter new experiences and develop confidence.
Home Work
You need to practice every day to get the full benefit. At least 20–30 minutes per session, up to three times per day.
😎😎😎😎

EP 28. Samatha - Vipassana Meditation and the 18 Bodies for Beginners, July 18, 2026
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.) BUDDHA NUSSATI: recollection of the Buddha; contemplation on the virtues of the Buddha. (ระลึกถึงพระพุทธเจ้า คือ น้อมจิตระลึกถึงและพิจารณาคุณของพระองค์)
2.) DHAMMA NUSSATI: 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.) SILA NUSSATI: recollection of the morality; contemplation on one’s own morals. (น้อมจิตรำลึกพิจารณาศีลของตนที่ได้ประพฤติปฏิบัติ บริสุทธิ์ ไม่ด่างพร้อย)
5.) CAGA NUSSATI: recollection of liberality; contemplation on one’s own liberality. (ระลึกถึงการบริจาค คือ น้อมจิตระลึกถึงทานที่ตนได้บริจาคแล้ว และพิจารณาเห็นคุณธรรมคือความเผื่อแผ่เสียสละนี้ที่มีในตน)
6.) DEVATA NUSSATI: recollection of the deities; contemplation on the virtues which make people become gods, as can be found in oneself. (ระลึกถึงเทวดา คือน้อมจิตระลึกถึงเทวดาทั้งหลายที่ตนเคยรู้ และพิจารณาเห็นคุณธรรมอันทำบุคคลให้เป็นเทวดา)
7.) MARANA NUSSATI: 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.) UPASAMA NUSSATI: 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 may call it 6 VIPASSANA BHUMI (count the number, not the details), or 73 VIPASSANA (count the details), or 73 LOKUTARA. Whatever we call it, it is fine.
VIJJA -18- Body For Beginners
VIJJA-18-Body, the foundation of VIJJA-Dhamma-Kaya, belongs to the Lord Buddha. VIJJA means higher knowledge and transcendental wisdom. The Lord Buddha discovered this meditation method about 2600 years ago and taught it to his students throughout his life. Five hundred years after his nirvana (death), the method had disappeared. In 1917, Louang Phor SODH CANDASARO (WAT PAKNUMM BHASICHAROEN, Thailand) rediscovered the technique and revealed it to the world.
The Benefits of Meditation
The benefits of meditation can be achieved through regular practice of at least twenty minutes per session each day. You may practice twice a day or more. Regularly, you should practice as much as possible for greater benefits. After a few weeks of continuous practice, you will see these benefits...
-your mind will feel calm and peaceful
-you will gain self-confidence and relieve stress
-you will get a clear understanding of what is good and bad
-you will deeply understand the truths of life
The Location of the Mind
The natural, pure center of the mind is clean, clear, and luminous, but it is tarnished by five entrances: eyes, ears, nose, tongue, and skin. The five entrances transmit emotions of like and dislike to the mind, and the mind then wanders from its pure center. In one minute, we may think of many absurd and illogical things, and a weak mind will quickly wander. The nonsensical things we think of actually make us sick. We should control our thoughts by focusing on just one thing while meditating. A very helpful thing to think of is a clear, luminous crystal ball. The clear crystal ball is similar to our mind. If we are able to bring the mind back to rest at its center, the mind will be purified and attained. The location of the mind is at the center of the body, inside our stomach, two finger widths above the navel.
The Positions of Meditation
There are four meditation postures: sitting, standing, walking, and reclining. All four positions require two things to be done simultaneously: the mantra and visualization.
-The mantra is a set of phrases such as “SAMMA-ARAHANG,” “one, two,” “Budh-Dho,” “stop in stop,” “still in still,” and “clear in clear” that we recite in our minds when we practice.
-The visualization is the mental image we use in meditation. In this exercise, we use the clear crystal ball.
The purpose of reciting the mantra and visualizing the crystal ball at the same time is to train the mind not to wander. When we keep repeating the mantra and visualizing the crystal ball during practice, the mind will be purified and brought back to its natural state. When the mind comes to rest at its center, it will impart knowledge and happiness to us. The key to success in controlling the mind is to cultivate positive thoughts such as “not to mourn for the past, or worry about the future, but to live in the present moment wisely and earnestly”.
How to Meditate
A step-by-step guide
1. Sit comfortably in the half-lotus position. Sit upright with your back and spine straight, cross-legged with your right leg over your left. You can sit on a cushion or pillow to make your position more comfortable. Nothing should impede your breathing or circulation. Your hands should rest palms up on your lap, and the tip of your right index finger should touch your left thumb. Feel as if you are one with the ground beneath you. Feel that you could sit happily for as long as you like.
2. Gently close your eyes. Relax every part of your body, starting with the muscles in your face. Then relax your neck, shoulders, arms, chest, lower torso, and legs. Make sure there is no tension in your forehead or across your shoulders.
3. Close your eyes and stop thinking about the things of the world. Feel as if you are sitting alone: around you is nothing and no one. Create a feeling of happiness and spaciousness in your mind. Imagine that you are sitting alone in the blue sky, with no clouds.
Visualize the clear crystal ball image, the size of the tip of your little finger, and take that crystal ball to the…
First base
The first base is at the rim of your nostril. For gentlemen, on the right side; for ladies, on the left side. Imagine your mind touching the center of the crystal ball, silently saying “SAMMA-ARAHANG” three times from that center, and at the same time imagine the crystal ball glowing brightly.
Then, move the crystal ball image to the…
Second base
The second base is at the corner of the eye, by the tear duct. For gentlemen, on the right side; for ladies, on the left. Say silently from the center of the crystal ball, “SAMMA-ARAHANG,” three times while imagining the crystal ball glowing brightly. Then, move the crystal ball to the…
Third base
The third base is at the center of the head. Imagine two lines: one running horizontally between the eyes and through the back of the head, and another running vertically from the center of the top of the head down. Where they meet is the third base. Move the crystal ball to stop at this point. Then, from the center of the crystal ball, say “SAMMA-ARAHANG” three times silently, and at the same time imagine the crystal ball glowing brightly. Then move the crystal ball to the …
Fourth base
The fourth base is at the roof of the mouth. When we eat or drink, if food or water passes this point, we will be okay. Whenever food or water touches this point, we will choke. This point is called the fourth base. Move the crystal ball to stop at this point. Then, silently from the center of the crystal ball, say “SAMMA-ARAHANG” three times, and at the same time imagine the crystal ball glowing brightly. Then, move the crystal ball to the …
Fifth base
The fifth base is at the center of the throat, just above the Adam’s apple. Move the crystal ball to stop at this point. Then, silently from the center of the crystal ball, say “SAMMA-ARAHANG” three times, and at the same time imagine the crystal ball glowing brightly. Then move the crystal ball to the …
Sixth base
The sixth base is at the center of the stomach, at the same level as the navel. Imagine two lines: one running from the front of the navel through the back, and another from the left side of the waist to the right. The point where the two lines intersect is the sixth base. Move the crystal ball to stop at this point. Say silently from the center of the crystal ball “SAMMA-ARAHANG” three times, and at the same time imagine the crystal ball glowing brightly. Then, move the crystal ball to the…
Seventh base
The seventh base is directly above the sixth base, about the width of two fingers. Use your right index and middle fingers and lay them horizontally above the sixth base. The point about is called the seventh base. This base we call the “universal entrance” or the “center of the body,” the point from which we can reach the source of knowledge and enlightenment. Say silently from the center of the crystal ball “SAMMA-ARAHANG” again and again until your mind comes to a complete stop, still and clear.
Keep repeating the mantra “SAMMA-ARAHANG …” again and again. Imagine the crystal ball glowing brightly.
Now you have two things to do:
1. Visualize the crystal ball image in your stomach
2. Repeat the mantra “SAMMA-ARAHANG” again and again, and let the sound emanate from the center of the crystal ball.
Do not
1. Do not entertain thoughts in your mind.
2. Do not analyze what is happening during the meditation while you are meditating.

Conclusion
VIJJA 18 body does not require blind faith. You do not have to believe in Buddhism to benefit from it. It is a method for training the mind to become concentrated and keenly aware, focused inward at the center of the body. With practice, you will encounter new experiences and develop confidence.
Home Work
You need to practice every day to get the full benefit. At least 20–30 minutes per session, up to three times per day.