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Understanding Meditation  Modern-day Hunting Of Enlightenment  Diagrams  Kickstart: 5-Step Method  Performance Checklist  Personality Change: Transformation Process  The End Game  True Definition Of Nibbana  Nibbana In Myanmar  Wisdoms To Be Realized Via Meditation  From Meditation Maturity To Transformation  Criteria For Measuring Success  Understanding Negative Mental Factors  Experiential Nature  Talks  Nature Of Unconscious Mind  Making Meditation A Science Not An Art  Pure Consciousness  Staying In The Zone  Buddha  Anatta  Right Intension To Be Set Before Meditation  Meditator's Joys  Typical Human's Joys  Perception Vs Consciousness  Why Vipassana  Comparison  Activities Vs Awareness  Three Kinds Of Wisdom  Three Marks Of Existence  True Definition Of Dukka  Four Planes Of Libration  Māra  Avidya, Unwisdom  Five Aggregates Of Clinging  Fetters  Eight Worldly Concerns  Causal Chain  Reversal Of The Causal Chain/Transcendental Dependent Arising  Twelve-fold Chain Of Nidanas  Kammapatha  Eight Similes Of Illusion  Six Senses  Primary Unwholesome Kamma  Wisdoms To Kill Three Poisons  Eightfold Path  Four Noble Truths  Right Mindfulness  Right Effort (Samma Vayama)  Right Resolve  Right View  7 Factors Of Awakening  ဈာန် - Dhyana/Jhana - 6 Factors Of Progress And 4 Meditative States  Stream Entry  

Understanding Meditation

Meditation is simply a body-mind exercise. It's entirely practical. There are many types of meditation.

Meditation can only be learnt by doing. Toddlers don’t learn to walk by following rules; they learn by doing, and by falling over again and again.

Meditation isn't about showoff:- how many minutes we can sit, how many years we've meditated, how many methods we've tried, and which method is better. What always matters most is whether we've practised it for today.

Meditation isn't about getting rid of thoughts nor stopping our mind. It's just learning not to get so lost in them just through observation. We're the only animal capable of observing ourselves.

Our mind is never motivated to do meditation because meditation doesn't give instant satisfaction and hook like our digital entertainments. And it doesn't give quick fix like drugs and alcohol.

Meditation and spirituality isn’t about becoming a monk and abandoning material things.

It’s about freeing yourself from the mental shackles and delusions that trap so many people and cause them to suffer. Everyone should be free to be the best version of themselves that they want to be and enjoy life to the fullest.

All in all, meditation is the only spiritual practice with least concepts involved that nobody can deny and argue.

Why use breathing? Breath is just a tool. Breath is an induction, but what happens is not about the breath. After all, meditation is the right combination of breath, thought and awareness.

What is the use of meditation? It brings an absolute clarity of perception. You see life just the way it is. No distortions about it; simply seeing life just the way it is.

Who sees the life just the way it is ?

Sleep and staying without awarness are same. Nonawareness is when we don't know how to stay aware, and sleep is we don't know how to stay awake.

All that we're doing in meditation is forming and holding specific conscious intentions repeatedly. Intentions lead to mental habits.

We naturally feel we're responsible for producing results whatever we do. This belief creates problems in meditation where it will willfully forces the mind to submission. And when it fails, you'll get discouraged.

Meditation is what we do on cushion is our homework. The rest of oour life is our fieldwork. To practice mindfulness, we need both.

Meditation alone is not enough for your whole life. Meditation is simply one tool like sleep. If you sleep 24/7 and start failing at life, you cannot say sleep is bad for you.

Meditation is a mental immunologist developing a vaccine capable of creating antipassion antibodies.

Meditation is swimming against the stream. There are definitely difficulties involved.

Success to Meditation is a subjective experience and time dependent.

A technique that works for others mayn't work for you. The usual technique that has been working may stop working for you.

Modern-day Hunting Of Enlightenment

Reformulate the path to enlightenment free from the cultural trappings and doctrinal preconceptions of traditional Buddhism yet capable of bringing people to classical enlightenment.

Develop a science-based technology of enlightenment to make enlightenment readily available to the majority of humanity.


Phases of Awareness —

Progressive Transformation —

Path to Vipassana —

Eightfold Path -


Eightfold Path and Method of Practice -

သဓိပဌန္ -


Dependency Origination —

Jhana Factors -

Eliminating negative physical habits → Eliminating habitually recurring negative mental thoughts, emotions, assumptions

3 types of mind -

Kickstart: 5-Step Method

#1 - Perform any or all of Acceptance, Forgiveness, Apology, Loving Kindness, Positivity, Gratitude based on current life/emotional situations.

These practices will calm your mind down and prepare for actual meditation practice. Even if you have meditated for months/years, do these practices along the way to give you positive vibes.

#2 - Discover your favorite meditation type. The best method that suites you is the one you find it comfortable, most intimate, fully charged, quickly focused.

Forty meditation subjects -'s_forty_meditation_subjects

# If you choose breathing centric meditation, refer to Breathwork section for details.

#3 - Build concentration (=keep doing) with this technique until you feel your mind doesn't wander easily and naturally. The objective is to maintain stable focus at will.

If our concentration power is weak, our mind easily wanders from one thought to another. After our concentration gets stronger, we will be able to meditate. It is so important to develop concentration ability, before starting to meditate.

The more concentrated we become, the more we experience physical and mental calming.

#4 - Maintain awarnesss in everything you do, experience, feel and think until your mind is fixated to any single present moment. ("reducing the time between practice and non-practice")

#5 - Blend your awareness with the right mindsets taught in Vipassana section.

Take your life time. Never rush in any phase.

The best method that suites you is the one you find it comfortable, most intimate, fully charged, quickly focused.

Performance Checklist

Every time you can't focus well in meditation, consult this checklist.

Did you have enough sleep last night?

Did you happen to have bad meals laden with Monosodium glutamate, chemical, additives yesterday?

Is your stomach too full that you can't breath air fully in and out?

Are you exercising regularly these days?

Are you having pending serious tasks that make you lose focus in meditation?

Are you trying new meditation techniques that you're not used to it?

Personality Change: Transformation Process

#1 - Do journaling to list down all your negative habits, emotions, thoughts and manners. Pick the one you most want to eliminate/reduce.

#2 - Check the list every 2 week to see whether this has become lessened automatically. If this has been reduced satisfactorily, go back to Step 1.

#3 - As your concentration and being distant from your mind increase over time, be aware of more negative patterns. Then go back to Step 1 and repeat the process.

If you see the progress, be scared to go to your unpleasant past self. That will keep you going.

The End Game

#1 - There are variety of Mindfulness practices whose the only end goal is persistent stable concentration.

#2 - The end goal of persistent stable concentration is to achieve moment to moment awareness.

#3 - The end goal of moment to moment awareness is to aware of mental objects happening and disappearing in mind consciousness (X).

#4 - The end goal of awareness X is to just observe the true nature of mind and body (Y).

#5 - Persistent observations of Y will lead to Nibbana after clearing all cravings.

Cravings are in form of any mental desire, doubt, wish, lust, thought, analyzing, curiosity for both good (even towards nibanna, enlightenment) and bad ones.

To remain neutral, accept, relax and let go of anything. Adapt 6R technique -

True Definition Of Nibbana

Nibbanna is nothing but just cessation of compulsive, reactive minds.

We don't know and can verify whether it can prevent re-births or bring us to good afterlife.

All that we need is to stop reactive, compulsive minds that react to ups and downs of life.

Mind can lose attachments towards life. Mind can love about life.

Nibbana In Myanmar

နိဗ္ဗာန်ဆိုတာဘာပါလဲ -

နိဗ္ဗာန် ဟူသောတရားသည် #ဗုဒ္ဓဝါဒပြဿနာများ #ဆရာတော်အရှင်အရိယဓမ္မ

Wisdoms To Be Realized Via Meditation

Dependent origination -

Impermanence -

No Self -

Unsatisfactoriness -

Four Noble Truths -

From Meditation Maturity To Transformation

After you have practised meditation for a while, you're aware of most of the things about yourself and weakest points. You can progress faster by attacking your weakest points using Vipassana.

The weakest points are simple your worst emotions or habits.

If you're an emotional person, target every emotion specifically. Things you're afraid to face are the things that help you the most in the journey.

If you're having too much of anxiety, make use of every occurance of anxiety to your advantage.

If you're an overthinking person, make use of every thought to your advantage.

If you tend to gossip about people you don't like, use it to your advantage.

If you tend to blame people and situations, use it to your advantage.

If you have uncontrollable compulsive thoughts/emotions about a subject, use it to your advantage.

If you're 30 years old, you have 15 years of bad thought habits after childhood. Years of mental bad habits.

If Mind is Karma and if we can reduce attachment to bad feelings, thoughts, and emotions, we reduce bad Karma.

If you have lot of repeated co-incidences about some cases in your life, your past Karma just your strong intentions/emotions) were too strong and is bound to happen that way.

Criteria For Measuring Success

Reduction of Anger if you're quick to get angry.

Reduction of Greed if you tend to desire things excessively.

Reduction of Impatience if you're impatient easily.

Increase control over compulsive lust if you're high libido person.

Reduction of worries if you are worry-prone and anxious for Everything.

Reduction of negative emotions towards undesirable situations.

Reduction of attention seeking behaviors from external people.

Reduction of seeking for instant gratification.

Reduction of negative self talk and negative emotions towards self.

Being content in any situations that are not perfect.

Being patitent in any situations that are not according to your will.

React positively to any human communications.

Reduction of negative emotions towards people.

Ending negative self habit, "doing _____"

Win recurring negative self thought about _____

Understanding Negative Mental Factors

A resistance in your mind shows you where your attachment is. Resistance is simply an form of dislike, which is a grandson of hatred.

Craving always manifests as a tension or tightness in both mind and body.

Attachment is anything we take personally. Every time you have a repeated thought, you're attached. Holding to any idea, opinion, even the way meditation should be done is also attachment.

Negative mental factors come and go as reactive , or compulsive nature. Nibbana is simply the cessation of negative mental factors.

Negative mental factors happen so quickly that it takes heightened awareness to catch every one of them.

Experiential Nature

Everything about the mind is intangible, unprovable in physical nature, subjective and experiential.

In physical world, "we touch it" vs "we say we touch it" are different. The first is the actual provable touch and the second is the telling of our touch.

"We feel happy" vs "We say we're happy" are different. The first is the emotion we experience and the second is the telling of our happiness.

Thus, we can never ever feel experience of others who have shared their spiritual journey which is a simply experience of their mind. We will have to work on our own and experience ourselves.


Vipassana & Mindfulness -

Transcending the Experiencer -

Ajahn Sona - - Stages of Enlightenment, in the series of talks on The Noble Eightfold Path, The Tenfold Path, and The Four Noble Truths -

Nature Of Unconscious Mind

A type of un-wisdom

Clouds of igorance

Driving forces

Auto-pilot programmed instructions

Making Meditation A Science Not An Art

A common strategy in the sciences is to take a complex phenomenon and break it down into its natural components. This basic strategy of analyzing complex phenomena into simpler elements is part of the “secret sauce” that makes science so powerful.

One very complex phenomenon that is of central importance for all human beings is our sensory experience.

Human experience is quite complex; just think of everything that has ever happened to you since the day you were born.

Fortunately, there is a natural way to break down any experience into much simpler components.

When we look at an experience in terms of these simpler components, it’s much easier to understand, to manage, and to gain insight. This sort of analysis is the secret sauce of mindfulness meditation.

Sensory experience is moment by moment experience you're getting from your senses.

All of human experience can be understood as sensory experience. That is, we only know about self and world through our senses.

Thought is sensory (mental image and mental talk) and emotions are sensory (mental image, mental talk, plus emotional body sensations).

So following the example of chemistry, let’s create a periodic table of sensory elements, a way to classify sensory events in terms of basic elements.

The six senses in Buddhist theory are hearing, seeing, smelling, tasting, the feeling body, and the thinking mind.

The perception that there’s a physical world around us arises through “outer activity”—physical sights, physical sounds, and physical body sensations.

If you look very carefully, you will see that most of the thoughts that we are consciously aware of come either as internal conversations (mental talk) or internal imagery (mental images), or a combination of the two.

Sometimes we hear our own voice, and sometimes other people’s voices. Sometimes it’s a dialogue; sometimes it’s a monologue. What I call mental talk can also take the form of nonverbal tunes or music or internal onomatopoeia.

For most people, mental images are nebulous, semitransparent, half-formed, and fleeting. However, for a minority of people, mental images are vivid and stable. Such people are said to possess eidetic imagery. Artists often possess eidetic imagery.

The ability to keep track of the distinct components of our experience is incredibly useful. First, you learn to separate experience into a few basic components.

This sets the stage for detecting and untangling the subcomponents of those components, and then the sub-subcomponents, until we can get down into the ultimate building blocks or substance that underlies all experience. This makes experience trackable.

If we don't breaking things down and see things through, things get tangled in sensory experience. The first undesirable consequence of tangling is an illusory intensification of the experience. This is a quantitative effect. It multiply the suffering.

What we actually have is twenty (10 + 10 = 20) units of undesirable experience. That is what you will experience if you have sensory clarity

However, if you don’t keep track of what is going on, undesirable experience will multiply (10x10 = 100)

This explains why things can get out of hand so quickly. Such exacerbated suffering will often distort our response to a situation, leading to even more suffering.

Pure Consciousness

Every living creature is of will and desire, push and pull, needs and fear, see and wanted.

Pure consciousness is moment-by-moment activation of subtle energy.

Pure consciousness is like a flow or wave of subtle viberation.

Subtle energy initiates without any push and pull, craving or aversion, driven by none.

Subtle energy has subtle vibratory phenomena - rising of events in consciousness and subtle impermanence.

Pure consciousness is rather like purity of Nirvana.

Meditation is how to be free from push and pull to gain pure consciousnessis.

Use pure consciousness as your guiding teacher.

Pure consciousnessis will purify your mind.

Staying In The Zone

It's that magical state of being totally focused on whatever you’re doing.

When you're in The Zone you might feel beautiful and inspired

- like a channel for effortless creativity; or relaxed yet powerful

- like you can do anything!

You might make discoveries and detect subtleties in your experience that you never noticed before.

You might have a profound sense of awe and wonder. Or you might just have an ease of being, no matter what’s going on around you, or inside you.

Many people only experience "The Zone" in specific situations like exercise, creating music and art, or while making love.

But what if you could learn how to live in The Zone instead of just visiting that magical place only once in awhile?

It's not something you can train yourself to do overnight.

It does take practice, but the end result is a richness of experience that is exponentially more than the occasional tastes you’ve already known.


One greatness of the Buddha was that he was very critically minded. He realized that, although there was no suffering in that deep absorbed state, it returned when he came out of that state.

When he was walking around in ordinary life, he could discern that the seeds of suffering were still there. His deep concentration was ecstatic, but it hadn’t yet engendered a fundamental shift in his being.

He realized that the cultivation of concentration and calm was not an end in and of itself.

He discovered how to microscopically investigate in real time the nature of sensory experience, how to break the complex experience of self into manageable sensory elements.

This led to an understanding that would permanently uproot the source of suffering, not merely suspend it due to an altered state.

True definition about Nibbana -


The Buddha regarded soul-speculation as useless and illusory.

Only through ignorance and delusion do men indulge in the dream that their souls are separate and self-existing entities.

Selfish ideas appear in man's mind due to his conception of Self and craving for existence.

The Buddha countered all soul-theory and soul-speculation with His Anatta doctrine. Anatta is translated under various labels: No-soul, No-self, egolessness, and soullessness.

To understand the Anatta doctrine, one must understand that the eternal soul theory _ 'I have a soul' _ and the material theory _ 'I have no soul' _are both obstacles to self-realization or salvation.

They arise from the misconception 'I AM'.

To understand the Anatta doctrine, one must not cling to any opinion or views on soul-theory; rather, one must try to see things objectively as they are and without any mental projections.

When the Buddha analyzed the psycho-physical life, He found only these five aggregates or forces. He did not find any eternal soul.

However, many people still have the misconception that the soul is the consciousness.

The Buddha declared in unequivocal terms that consciousness depends on matter, sensation, perception and mental formations and that is cannot exist independently of them.

The body is not the Self. Sensation is not the Self. Perception is not the Self. The mental constructions are not the Self. And neither is consciousness the Self.

Set no value on the body, or on sensation, or on perception, or on mental constructions, or on consciousness. Setting no value of them, one becomes free of passions.

In the eyes of the modern scientists, man is merely a bundle of ever-changing sensations.

The modern physicist sees the whole universe as a process of transformation of various forces of which man is a mere part. The Buddha was the first to realize this.

According to Buddhism mind is nothing but a complex compound of fleeting mental states. One unit of consciousness consists of three phases — arising or genesis (uppada) static or development (thiti), and cessation or dissolution (bhanga).

Immediately after the cessation stage of a thought moment there occurs the genesis stage of the subsequent thought-moment.

Each momentary consciousness of this ever-changing life-process, on passing away, transmits its whole energy, all the indelibly recorded impressions to its successor.

The subsequent thought moment is neither absolutely the same as its predecessor — since that which goes to make it up is not identical — nor entirely another — being the same continuity of kamma energy.

Here there is no identical being but there is an identity in process.

Every moment there is birth, every moment there is death.

A flash of lightning that is resolved into a succession of sparks that follow upon one another with such rapidity that the human retina cannot perceive them separately

The Buddhist philosophical term for an individual is Santana, i.e., a flux or a continuity. The kammic force of each individual binds the elements together.

This uninterrupted flux or continuity of psycho-physical phenomenon, which is conditioned by kamma, and not limited only to the present life, but having its source in the beginningless past and its continuation in the future

Santana is the Buddhist substitute for the permanent ego or the immortal soul of other religions.

Having soul belief is analogous to seeing any particular single color which is a certain proportional combination of red, blue, green.

Vipassana is a magnifying glass to see the Truth of having no self or soul.

Self or soul is simply an activity that takes place on its own.

Anatta, (Pali: “non-self” or “substanceless”) Sanskrit anatman, in Buddhism, the doctrine that there is in humans no permanent, underlying substance that can be called the soul.

Instead, the individual is compounded of five factors (Pali khandha; Sanskrit skandha) that are constantly changing.

The concept of anatta, or anatman, is a departure from the Hindu belief in atman (“the self”). The absence of a self, anicca (the impermanence of all being), and dukkha (“suffering”) are the three characteristics of all existence (ti-lakkhana).

The concept of anatta, or anatman, is a departure from the Hindu belief in atman (“the self”). The absence of a self, anicca (the impermanence of all being), and dukkha (“suffering”) are the three characteristics of all existence (ti-lakkhana).

It was neither possible nor believable that an eternal, imperishable and stable soul could exist anywhere or in any being,

Beings were subject to change, aging, decay and death.

All sentient beings, and even the objects were in the process of becoming and changing from one state to another.

Beyond that objective reality of Anatta, there was nothing else such as a permanent, unchanging, eternal Self.

As part of his teaching, the Buddha discouraged speculation upon any phenomena, which were not part of the perceptual reality.

Accordingly, he discouraged questions and speculation upon the nature of the transcendental Self or God.

He also avoided speculation upon the nature of Anatta reality, whether it was real or illusory, just as he avoided elaborating the state of Nirvana.

Nirvana too is outside the boundaries of ordinary human experience.

In short, what the Buddha meant was that the body was not the (eternal) Self, the mind was not the Self, the feelings were not the Self, or anything possessed by them was not the Self.

The notion of Self, the belief that something was mine or yours, was a mere illusion, which arose from the coming together of aggregates and the formation of a personality and its consciousness.

The consciousness itself was a formation of thoughts, feelings, emotions, sensations, memory, reason and intelligence.

By observing them and understanding their movements, one could resolve suffering and attain peace and equanimity.

It firmly holds that one cannot resolve suffering by escaping from it or putting the mind to sleep.

But by becoming more aware, awake and mindful of its causes and avoiding all possible mistakes that lead to them by right living on the Eightfold Path.

If you study the individual components of a being and if you separate each of them, you will realize that nothing exists beyond them, which is permanent and stable.

The personality or the beingness is like a bubble. It is an aggregate of many individual components, which are held together by desires and essential nature.

The notion of Self is not only an illusion but also an obstacle to the realization of Nirvana or knowing the truth about oneself.

The notion of Self is not only an illusion but also an obstacle to the realization of Nirvana or knowing the truth about oneself.

A person or his beingness is created by the aggregates of memories, feelings, perceptions, emotions, etc.

Depending upon which of them the person chooses to define himself, the person becomes distinguished or acquires distinctive traits and characteristics which separate him from the rest.

If those choices or components are changed, a different personality emerges from the same person.

We know from experience that people do not hold the same thoughts or feelings or emotions always. Hence, they act differently in different circumstances and remain unpredictable.

The same happens when a person loses his mind or suffers from amnesia. He becomes a different person with a different personality.

From an existential point of view, the objective Self (self-image) is one’s own creation or formation. It is an objective reality which can be perceived, altered, influenced or silenced.

From an existential point of view, the objective Self (self-image) is one’s own creation or formation. It is an objective reality which can be perceived, altered, influenced or silenced.

Practice becomes very simple if we pay attention, carefully and non-reactively, to our suffering, that is, the contractions, restrictions and stresses in our body, mind and heart.

What you do and don’t need to know will come to you if you simply watch your suffering and its cessation.

You will see the grasping and you will see the possibility of genuine happiness that comes from releasing that grasping.

As an alternative to framing the spiritual life around the self, the Buddha suggests instead that we look at our experience through the framework of the Four Noble Truth

Focusing honestly and directly on our suffering, the grasping that causes it, the peace or happiness that results from the release of grasping, and the way of living that supports a sense of well being.

Annatta from scientific aspect -

Right Intension To Be Set Before Meditation

Start meditation with sincerity, not to get rid of anything in your life but to expand your awareness and to lead a happy life.

Start meditation with sincerity, not as an escape from things that makes you stressed, worried, anxiety. If used as an escape, this is analogous to drinking alcohol to escape from stress.

Meditator's Joys

Meditator's joys happen without relying on external objects and conditions. There are two types of joys - Piti and Sukha.

Those joys are trigged by practices aimed to target self mental cleansing and compassion towards all other beings.

Meditators are not attaining them by desire. However, it may become problematic if they become attached to those joys like entertainments.

Both pīti and sukha are born of seclusion from the five hindrances and mental quietude.

Sukha -

Piti -

Weak rapture only causes piloerection.

Short rapture evocates some thunder "from time to time".

Going down rapture explodes inside the body, like waves.

Exalting rapture "makes the body jump to the sky".

Fulfilling rapture seems to be a huge flood of a mountain stream.

Those joys happen by themselves through deep meditative states after days/months long, loving kindness and gratitude practice.

Feeling calmness comes from the meditation last longer throughout the day.

Feeling bliss initiates from the heart area and spread throughout the whole body.

Depending on the level of intensity, blissful sensations can be sensed from various parts of the body especially during gratitude and loving kindess meditation.

Typical Human's Joys

Typical human entertainments are always used for self-centered pleasures not for self mental cleansing purpose.

Typical human joys are triggered from the Greed emotion.

Each time we get what we want, we feel happy.

Each time we eat what we want, we feel happy.

Each time we listen what we want to hear, we feel good.

Each time we watch our favorite movies, we feel excitement, thrill and various emotions.

Happiness or satisfaction comes from the Greed does not last long. The feeling just happen at the heart area at a very low intensity level.

Perception Vs Consciousness

Perception is a response to the world through the five senses: we see, hear, touch, taste, taste, and smell. This is called exteroception (“outer perception”).

We also have awareness of our bodily condition and movements. This is called interoception (“inner perception”)

Consciousness is the state of being aware of and responsive to one's surroundings.

Why Vipassana

The more mindful we are, the more our bad behaviors and thoughts become more noticeable.

We've been treating those behaviours as our possessions and when they become more noticeble, they become more intense. And thus, they will be controlling us more than ever.

Our mind may also develop ideas that we've never thought before. They can be helpful or detrimental to our life.

These are situations that the mindset taught in Vipassana has to be brought in.

Otherwise, we could have gone the wrong way. We'll end up not enjoying life like normal person and also not attaining progress with meditation.

Vipassana must be pursued only when the awareness level has become stable. Else we're not absorbing its essence deeply.

Vipassana is one of foremost meditation types with the ONLY objective to escape from all sufferings. The differentiation factor from others is the mindset and contemplation that make us automatically detach from our mind, emotions and body.

Only when we are detached, we no longer automatically feel miserable for everything that is happening to, happened to, and will happen to us. We will do what is needed to do and move on our life with neutral emotions.

In this digital era, we are more prone to emotionally or mentally vulnerable to all sorts of external influences.


Positive thinking is less powerful because you're creating a positive thought that your Emotional brain doesn't agree with.

Loving kindness Metta doesn't work always as actual loving emotion cannot be generated all times.

Gratitude works all times because it's a fact and reality you have benefits from people and situations around you.

Breathwork works all time because it relies on physical body and the process doesn't contain thoughts and emotions.

Activities Vs Awareness

Breathing — Awareness is easier as the body is functioning. Feeling is neutral.

Feeling pain (tummy pain, headache, others you can't control) — Awareness can happen intensely as the pain is happening. Feeling is unpleasant.

Gazing the nature — Awareness can happen as the nature is happening. Feeling is pleasant.

Conversation — Awareness is hard to achieve because speaker's mind needs to think ahead for what to say next and listener's mind needs to interpret the receiving information. That's the reason why meditation centers require seekers to stay silent.

Social Media/Book/Music/Movie/Game — Awareness is hard to achieve because the mind is spontaneous rapid movements of attention on various objects.

Laptop/Mobile Phone usage — Awareness is hard to achieve if you're interacting with the screen constantly.

Three Kinds Of Wisdom

Prajñā - understanding of the true nature of phenomena

(a) Cintāmaya - Knowledge of various kinds which are acquired through one’s own reasoning and not through asking others or hearing about it from others, is called Cintāmaya Paññā (‘cinta’ - thinking; ‘māyā’ - formed of;wisdom formed of thinking.)

(b) Sutamaya Paññā - Knowledge gained by listening to the wise who talk either on their own or at one’s request when one is unable to think out or reason by oneself

(c) Bhāvanamaya Paññā - Wisdom gained through meditation.

Three Marks Of Existence

Dukka - Unsatisfactoriness

Aniccā - Impermanence

Anattā - non-self

A not-self strategy for shedding suffering by letting go of its cause, leading to the highest, undying happiness. At that point, questions of self, no-self, and not-self fall aside.

True Definition Of Dukka

Life is not Suffering.

Life is not Dukka.

Living life in autopilot manner is suffering.

Four Planes Of Libration

# A Stream-enterer (Sotāpanna) is free from:

1. Identity view (Pali: sakkāya-diṭṭhi), the belief that there is an unchanging self or soul in the five impermanent skandhas[4][5]

2. Attachment to rites and rituals

3. Doubt about the teachings

## Once-returner (Sakadāgāmin) has greatly attenuated:

4. Sensual desire

5. Ill will

### A Non-returner (Anāgāmi) is free from:

4. Sensual desire

5. Ill will

#### An Arahant is free from all of the five lower fetters and the five higher fetters, which are:

6. Attachment to the four meditative absorptions, which have form (rupa jhana)

7. Attachment to the four formless absorptions (ārupa jhana)

8. Conceit

9. Restlessness

10. Ignorance


Kleśa-māra - Māra as the embodiment of all unskillful emotions, such as greed, hate and delusion.

Mṛtyu-māra - Māra as death.

Skandha-māra - Māra as metaphor for the entirety of conditioned existence.

Avidya, Unwisdom

Ignorance that drives the entire process. It isn't just an inability to apprehend the truth but an active misapprehension of the status of oneself and all other objects—one's own mind or body, other people, and so forth.

Based on this misapprehension of the status of persons and things, we are drawn into afflictive desire and hatred [i.e. attachment and aversion]

Not knowing the real nature of phenomena, we are driven to generate desire for what we like and hatred for what we do not like and for what blocks our desires. These three poisons pervert our mental outlook.

Ignorance is equivalent to the identification of a self where we think, "I am one and unique. Everything else is not me. It is something different.".

This identification is followed by there is an "I," there are also "others." Up to here is "me." The rest is "they." As soon as this split is made, it creates two opposite ways of reaction: "This is nice, I want it!" and "This is not nice, I do not want i

On the one hand there are those things that seem to threaten or undermine us. Maybe they will harm us or take away our identity. Due to this way of thinking, aversion comes up...

On the other hand there are those things that are so nice. We think, "I want them. I want them so much..." Through this way of thinking...attachment arises.

Pratītyasamutpāda -

Five Aggregates Of Clinging

Form (or material image, impression) (rupa)

Sensations (or feelings, received from form) (vedana)

Perceptions (samjna)

Mental activity or formations (sankhara)



In Buddhism, a mental fetter, chain or bond (Pāli: samyojana, Sanskrit: saṃyojana) shackles a sentient being to saṃsāra, the cycle of lives with dukkha. By cutting through all fetters, one attains nibbāna (Pali; Skt.: nirvāṇa).

Belief in a self (Pali: sakkāya-diṭṭhi)

Doubt or uncertainty, especially about the Buddha's awakeness and nine supermundane consciousnesses (vicikicchā)

Attachment to rites and rituals (sīlabbata-parāmāsa)

Sensual desire (kāmacchando)

Ill will (vyāpādo or byāpādo)

Lust for material existence, lust for material rebirth (rūparāgo)

Lust for immaterial existence, lust for rebirth in a formless realm (arūparāgo)

Conceit (māna)

Restlessness (uddhacca)

Ignorance (avijjā)

Eight Worldly Concerns

A set of worldly or mundane concerns that generally motivate the actions of ordinary beings who are lacking in a spiritual perspective

Hope for gain and fear of loss;

Hope for pleasure and fear of pain,

Hope for good reputation and fear of bad reputation,

Hope for praise and fear of blame,

Causal Chain

"Nidanas" are co-dependent events or phenomena, which act as links on a chain, conditioning and depending on each other.

When certain conditions are present, they give rise to subsequent conditions, which in turn give rise to other conditions.

Phenomena are dependently co-arisen, they are empty of "inherent existence".

Reversal Of The Causal Chain/Transcendental Dependent Arising

Suffering (dukkha) - suffering is the supporting condition for faith

Faith (saddhā) - An attitude of trust directed at ultimate liberation and as refuge in the three jewels.

Joy (pāmojja, pāmujja) - From confidence in the sources of refuge and contemplation on them, a sense of joy arises

Rapture (pīti) - experience rapture simply from the joy which arises from faith and a clear conscience arising from moral living.

Tranquillity (passaddhi) - In the higher states of meditation, rapture gives way to a calm sense of tranquility.

Happiness (sukha) - A subtler state than rapture, a pleasant feeling.

Concentration (samādhi) - The concentrated mind can see through nature of the five aggregates. The wisdom which penetrates the true nature of phenomena, can destroy the defilements which keep beings bound to samsara.

Yathābhūta-ñānadassana - Knowledge and vision of things as they really are

Disenchantment with worldly life (nibbidā) - Noticing the passing away of phenomena, the fact that nothing is stable, reliable or permanent, gives rise to a sense of disenchantment towards them.

Dispassion (virāga) - Whatever tends to provoke grasping and adherence is immediately abandoned, whatever tends to create new involvement is left behind.

Freedom, release, emancipation (vimutti, a synonym for nibbana) the emancipation from ignorance (paññavimutti) and defilements (cetovimutti) experienced in life, the other is the emancipation from repeated existence attained when passing away.

Knowledge of destruction of the Asavas - mental defilements of sensual pleasures, craving for existence, and ignorance, which perpetuate samsara, the beginningless cycle of rebirth, dukkha, and dying again.

Destruction involves - The retrospective cognition of release involves two acts of ascertainment.

The first, called the "knowledge of destruction" (khaya ñana), ascertains that all defilements have been abandoned at the root; the second, the "knowledge of non-arising" (anuppade ñana), ascertains that no defilement can ever arise again

Twelve-fold Chain Of Nidanas


Volitional impulses

Feeling, perception, intention, contact, and attention

Sensual consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, intellect-consciousness.

Six-fold sense bases: eye-medium, the ear-medium, the nose-medium, the tongue-medium, the body-medium, the intellect-medium


Feeling (sensation)

Craving ("thirst")

Clinging and grasping

Becoming (behavior serving craving and clinging) - States of being that develop first in the mind and can then be experienced as internal worlds and/or as worlds on an external level.

Birth (arising of feeling of distinct self)

Aging, death, and this entire mass of dukkha


Destroying life - bodily / physical unwholesome

Taking what is not given - bodily / physical unwholesome

Wrong conduct in regard to sense pleasures - bodily / physical unwholesome

False speech - verbal

Slanderous speech - verbal

Harsh speech - verbal

Idle chatter - verbal

Covetousness - mental (meaning: eager or excessive desire, especially for wealth or possessions:Social media so often encourages us to compare ourselves to others, inspiring covetousness and insecurity.)

Ill will - mental

Wrong view - mental

Eight Similes Of Illusion

A shooting star, a clouding of the sight, a lamp, An illusion, a drop of dew, a bubble, A dream, a lightning’s flash, a thunder cloud— This is the way one should see the conditioned

A dream: like a dream, objects perceived with the five senses are not there, but they appear through delusion

A magical illusion: like a magic illusion, things are made to appear due to the temporary coming together of causes and conditions

A hallucination or trompe-l'oeil: like a hallucination, things appear, yet there is nothing there

A mirage: like a mirage, things appear, but they are not real

An echo: like an echo, things can be perceived, but there is nothing there, either inside or outside

A city of gandharvas: like a city of gandharvas, there is neither a dwelling nor anyone to dwell - "one who feeds on smells" or "scent-eaters"

A reflection: like a reflection, things appear, but have no reality of their own

An apparition (S. nirmita; T. sprul pa): like an apparition, there are different types of appearances, but they are not really there

Six Senses

Sight, eye and visible objects

Hearing, ear and sound

Smell, nose and odor

Touch, body and touch

Taste, tongue and taste

Mind and mental objects

Primary Unwholesome Kamma

In the Buddhist teachings, the three poisons (of ignorance, attachment, and aversion) are the primary causes that keep sentient beings trapped in samsara.

Of these three, ignorance is the root poison. From ignorance, attachment and aversion arise.




Wisdoms To Kill Three Poisons

Amoha (non-delusion, non-bewilderment); prajna (wisdom)

Alobha (non-attachment)

Adveṣa (non-aggression, lack of hatred); mettā (loving-kindness)

Eightfold Path

The path of Buddhist practices leading to liberation from samsara, the painful cycle of rebirth.

The Eightfold Path consists of eight practices: right view, right resolve, right speech, right conduct, right livelihood, right effort, right mindfulness, and right samadhi ('meditative absorption or union').

Understanding of the right view is the preliminary role, and is also the forerunner of the entire Noble Eightfold Path

Right view - our actions have consequences, that death is not the end, that our actions and beliefs also have consequences after death

Right resolve - "right thought", "right intention", "right aspiration", or "right motivation"

Right speech - Abstaining from lying, from divisive speech, from abusive speech, and from idle chatter

Right action - like right speech, expressed as abstentions but in terms of bodily actions including not performing sexual acts

Right livelihood - avoiding and abstaining from wrong livelihood

Right effort - preventing the arising of unwholesome states, and the generation of wholesome states.

Right mindfulness - "bare attention": never be absent minded, being conscious of what one is doing.

Right concentration

Four Noble Truths

Dukkha (suffering, incapable of satisfying, painful) is an innate characteristic of existence in the realm of samsara;

Samudaya (origin, arising) of this dukkha, which arises or "comes together" with taṇhā ("craving, desire or attachment");

Nirodha (cessation, ending) of this dukkha can be attained by the renouncement or letting go of this taṇhā

Magga (path, Noble Eightfold Path) is the path leading to renouncement of tanha and cessation of dukkha.

Right Mindfulness

Means to prevent the arising of craving, which resulted simply from contact between the senses and their objects

Aids one not to crave and cling to any transitory state or thing, by complete and constant awareness of phenomena as impermanent, suffering and without self.

Taking cues from it on "bare attention" and the contemplation on the observed phenomena as dukkha, anatta and anicca

The six sense-bases which one needs to be aware of

Contemplation on vedanās, which arise with the contact between the senses and their objects

Contemplation of consciousness

Development from the five hindrances to the seven factors of enlightenment (dhammānupassanā)

Right Effort (Samma Vayama)

Abandoning unwholesome states of mind that have already arisen,

Preventing unwholesome states that have yet to arise,

Sustaining wholesome states that have already arisen,

Developing wholesome states that have yet to arise.

The unwholesome states are relating to thoughts, emotions, intentions, and these include pancanivarana (five hindrances) – sensual thoughts, doubts about the path, restlessness, drowsiness, and ill will of any kind.

Of these, the Buddhist traditions consider sensual thoughts and ill will needing more right effort.

Sensual desire that must be eliminated by effort includes anything related to sights, sounds, smells, tastes and touch. This is to be done by restraint of the sense faculties (indriya-samvara).

Ill will that must be eliminated by effort includes any form of aversion including hatred, anger, resentment towards anything or anyone.

Right Resolve

Can also be known as "right thought", "right intention", "right aspiration", or "right motivation"

At the mundane level, the resolve includes being harmless (ahimsa) and refraining from ill will (avyabadha) to any being, as this accrues karma and leads to rebirth.

At the supramundane level, the factor includes a resolve to consider everything and everyone as impermanent, a source of suffering and without a Self

Right View

Mundane right view, knowledge of the fruits of good behavior. Having this type of view will bring merit and will support the favourable rebirth of the sentient being in the realm of samsara.

Supramundane (world-transcending) right view, the understanding of karma and rebirth, as implicated in the Four Noble Truths, leading to awakening and liberation from rebirths and associated dukkha in the realms of samsara.

7 Factors Of Awakening

#1 Mindfulness - To maintain awareness

#2 Investigation of experience

#3 Energy (viriya, Skt. vīrya) also determination, effort

#4 Joy or rapture (pīti, Skt. prīti)

#5 Relaxation or tranquility (passaddhi, Skt. prashrabdhi) of both body and mind

#6 Concentration, (samādhi) a calm, one-pointed state of mind, or clear awareness

#7 Equanimity (upekkha, Skt. upekshā). To accept reality as-it-is (yathā-bhuta) without craving or aversion.

ဈာန် - Dhyana/Jhana - 6 Factors Of Progress And 4 Meditative States

The training of the mind, commonly translated as meditation, to withdraw the mind from the automatic responses to sense-impressions, and leading to a "state of perfect equanimity and awareness (upekkhā-sati-parisuddhi)

Seclude from sensuality (kāma) -

Applied thought -

Substained thought -

Piti -

Sukha -

Upekha -

Stream Entry