Mindfulness of Breathing and Insight Meditation Practice for Beginner

 

Mindfulness of Breathing

When we have established our minds, it is to establish them in a state of normalcy. In all postures, sleeping, walking, standing, sitting, turning left, and turning right, walking forward, walking backward, the mind is situated within.

Mindfulness and clear comprehension must control this mind. Mindfulness is to be aware of the mind that is situated within. Clear comprehension is to be aware that the mind is within. So, mindfulness and clear comprehension must control the mind situated in the chest, to keep it in a state of normalcy.

In all four postures, both day and night. If a person can do this with their mind, not allowing unwholesome states to overwhelm the mind, this establishment of the mind leads to the attainment of concentration and liberation of mind (Ceto-vimutti). To attain liberation of mind and liberation by wisdom (Paññā-vimutti). Liberation of mind is the release from defilements and craving through the power of the mind. Liberation by wisdom is the release from defilements and craving, the release from ignorance, through wisdom.

This mind situated within leads to the attainment of liberation of mind and liberation by wisdom. Because it relies on virtue and morality being fully present at that time. And to do it continuously. When we have a well-established mind within, we must then direct our awareness and insight to follow the four types of breath.

When one breathes out a long breath, one knows clearly and distinctly that "I am breathing out a long breath." When one breathes in a long breath, one knows clearly and distinctly that "I am breathing in a long breath." After practicing for a long time, the breath becomes shorter. We must then shift our awareness and insight to be mindful of the short breath. When one breathes out a short breath, one knows clearly and distinctly that "I am breathing out a short breath."

When I breathe in a short breath, one knows clearly and distinctly that "I am breathing in a short breath." Just keep doing it like that. After practicing for a long time, we see two states: There is one wind that enters the body when there is an in-breath. There is one wind that exists when there is an out-breath. At that time, we must direct our mindfulness and insight to be aware of these two states of breathing.

One must study this: "I know clearly and distinctly the wind that is going out of the body, that is, all the wind is going out, when breathing out." "All the wind that is entering, when breathing in." So, they are interconnected. One wind blows out, and the breath follows behind it. One wind enters, and our breath follows behind it. This is a natural phenomenon that occurs on its own.

At that time, we just keep following, keep being mindful, keep knowing. Just keep practicing for a long time, and a state of calmness is attained. Therefore, one must study: "I am calming the coarse bodily formation." All that turbulent wind. It is calmed by continuous practice. "Calming the wind, the coarse bodily formation, and then breathing out." "Calming the coarse bodily formation and then breathing in."

The mind just knows it is calm. When breathing out, it knows it is calm, when breathing in. So, the breath is still there, you see, the breath is still there. But the wind in the body is calm. One is the wind in the body; the other is the breath; they are different. The wind in the body that moves up and down chaotically becomes calm, and what remains is only the subtle breath that is within. This is the sequence of the fourth breath.

When the bodily formation has completely calmed down, breathing in and breathing out, only the in-breath and out-breath remain. So, the breath that moves gently, that has a superior quality and spreads throughout the body, is called the subtle formation. And when it is calm, it is the calming of the coarse formation. So, the body's movements, trembling, aches, and pains caused by any wind, that wind is called the coarse formation.

The body is still, not moving, not trembling, not bent, not tilted, not soft, the body is firm due to whichever wind, that wind is called the subtle formation, according to the Patisambhidamagga. And the meditator must calm both formations, both the coarse and the subtle formations.

The coarse formation calms first through the power of the arising of the subtle formation. Then we continue to develop our breath. Developing it for a long time, the subtle formation also disappears, becoming completely calm. The wind is there, but it is subtle and does not reach the stage of moving up and down. The wind is there, but it is subtle, fine, and calm, not reaching the stage of moving up and down. So, the body remains still and very stable.

At that time, we will come to know a certain state, called the state of concurrent arising, and the state that ceases and disappears. We know this. If we practice and encounter the arising and ceasing of the wind, we will know this state. This is the fifth stage.

We know that "Oh, this wind has ceased." When the wind ceases from time to time, it is still there, but it is very subtle. Our mind cannot grasp it. We will be able to know the arising and ceasing of phenomena that exist in the body. From the mind at the tip of the nose and throughout the body, from the top of the head to the soles of the feet.

We came to know it like that. To get to this point, all practitioners of the Dhamma should practice, not rushing too much, but proceeding gradually. It is like the growth of a baby in the womb. Days and months pass, and it develops little by little, day by day, until the time comes for birth. It happens gradually, just like that.

We who practice Dhamma, we practice Dhamma gradually, following the course of the phenomena that arise in sequence. Not being lazy and not being hasty. If one is hasty, it will damage the practice. A hasty mind, wanting to achieve results too quickly, will damage the practice. If one is lazy, it will lead to no progress.

No progress is made because of laziness in abandoning the meditation object. The wind arises, but forcing it too many leads to a restless mind, which damages the arising practice. So, we must practice. When the breath ceases, we sit still, without fear or anxiety.

If fear arises, one should use wisdom to reflect that: "This is not death. This is a wholesome state that arises according to the path of the Noble Ones." All the Noble Ones have always practiced, they have always followed this path, they are all our siblings. They have practiced this Dhamma, attained peace, tranquility, and happiness, and have gone to Nibbana. This path is the path that all the Noble Ones have walked.

So how about me, a person who hates suffering, fears suffering, is distressed by suffering, is weary of suffering? I have encountered this Dhamma, I will be free from suffering like all the Noble Ones. This path is truly the path of the Noble Ones. At that moment, our minds become courageous and brave, not thinking of death.

When the breath ceases like that, sit still and watch for the new formation to arise. It arises anew, in this body. When the new formation arises, the meditator must direct their mindfulness and insight to be aware of the breath, of the new formation that has arisen. Do it again.

Breathing out, knowing; breathing in, knowing. Out, knowing; in, knowing. Keep doing it for a long time, and our breath becomes shorter until it completely ceases again. And we just keep practicing like that, back and forth, until we are accustomed to it.

Without losing any point. It is like someone tossing a 'lo' (a type of game piece). There are twelve holes. Practice tossing until you do not miss any of the twelve holes, until you are skilled. Plunk, plunk, plunk, plunk, plunk. Similarly, a person who practices the arising and ceasing of the breath, just by raising their eyes, ceases with a 'plip' - that is being skilled.

No need to think much, suddenly the breath rises and ceases instantly. It arises again. Focus on the mind for a moment, and it ceases instantly. It arises again. No need to count the breaths; eventually, just by raising the eyes, the mind focuses, and the breath ceases altogether.

No need to watch, no need to think about the breath, just by focusing the mind, it ceases. It is like a blindfolded person who hits an object in front of them by listening to the sound. At the point of the mark, they are told to hit, they remember and eventually hit it without missing.

No need to see, just 'bang, thud', 'bang, crash', 'bang, crash', listening only to the sound. So, the wind that arises in the body is the same. No need to count one, two, or anything. Just close your eyes, and as you focus your mind, the wind 'swish' completely disappears.

The mind enters a state of equanimity. There is no comfort, no suffering, no joy, no sorrow. The mind is one-pointed. Just as you close your eyes and focus on the breath, before you can even think of breathing in or out, the wind suddenly disappears.

The wind calms down, and the mind enters a state of equanimity and one-pointedness, completely indifferent. This is how you practice, practice until you achieve this. Achieving this does not happen by itself; it happens through practicing with the breath itself. Practice for a long time, and it will happen like that.

Become accustomed to it, become skilled, become proficient in the arising and ceasing of the breath and Dhamma. "So, how many days do I have to practice?" There is no thought of "how many days." The thought is only "having achieved it." How many days, how many months, how many years, do not think about it. Think only of "having achieved it."

It depends on the disposition of the meditator. In the Mahasatipatthana Sutta, the Buddha said that a person who practices the foundations of mindfulness from one hour up to seven years [can attain enlightenment]. Some attain it on the same day, some in the morning or evening, some today or tomorrow, some in two days, some in a week, some in half a month, some in one month, three months, six months, one year, some in two or three years, up to seven years. It varies according to one's disposition. So, we can only talk about the attainment. At what time, on what day, we do not know. Just keep practicing.

Now, two points: the first point is the complete cessation of the breath. Another point is the mind being in a state of equanimity. Here, we are not talking about anything else. Whatever Dhamma we have abandoned, that Dhamma has already ceased. The Dhamma that is currently present is the breath that has vanished and the mind that is in equanimity. There are only these two Dhammas.

That is, because we practice attaining that Dhamma. It is like someone making 'num ambeng' (a type of Cambodian rice cake). To get 'rice cake,' you take the rice and mill it. Milling it gives you husked rice. Broken rice grains are milled again to get fine flour. Once you have the fine flour, you soak it in water. After soaking, you mill it into a paste. Once you have the paste, you mix it with sugar, this and that, and when everything is ready, you can pour and make the 'rice cake.' The goal of the person processing the rice is the 'rice cake.' Therefore, when they hold the 'rice cake,' they do not hold the words 'rice,' 'husk,' 'husked rice,' 'fine flour,' or even 'soaked rice paste.' They do not hold on to those. They just take the 'rice cake.'

Similarly, it is like someone who needs coconut milk. They get a coconut and husk on it. What is left is the coconut shell. After husking, they crack it open. They crack the coconut, get the coconut water, put it in a bowl, and then grate the coconut meat. After grating, they squeeze it. After squeezing and getting the first-press coconut milk, they take it to be refined. It is refined until it becomes coconut oil. For the person who splits the coconut, cracks it, grates it, and squeezes it for the milk, the goal is coconut oil. They take the coconut oil and do not hold on to the husk, the shell, the meat, or anything else; they just take the coconut milk, in the same way.

We practice Anapanasati to attain a state of equanimity in the mind. To attain the cessation of breath and equanimity of mind. Therefore, the four stages of the breath at the beginning, when one has not yet attained the cessation of the breath, one still holds on to the first, second, third, and fourth breaths, just like the person who husks the coconut or mills the rice step by step.

But when one has attained equanimity, has attained the arising and ceasing of the breath, one no longer needs to think about the first, second, third, or fourth stages of the breath. One just sits down, and they experience the arising and ceasing of the breath all at once.

It is like the person who makes the cake and the person who makes the coconut oil. They just take the coconut oil and the cake; no need to take anything else. Because that is their goal. As for the mental factors, which are comfort, suffering, joy, and sorrow, at the beginning, one does not need to remember or hold on to them.

One takes only equanimity. But when one's equanimity of mind has not yet arisen, one continues to practice the Dhamma and encounters some suffering, some comfort, some joy, and some sorrow. But when equanimity of mind arises, the four initial mental states all disappear.

When they close their eyes afterwards, just by closing their eyes, they experience the cessation of the breath and the mind in equanimity, without the four stages of the breath and without the four feelings. I do not know if you have caught it. At what point, this is the summary of the teaching.

The breath ceases; the mind is in equanimity. That is all. The breath ceases; the mind is in equanimity. Take just that. Do not take the four feelings, and do not hold on to the four stages of breath either.

But the cessation of the breath and equanimity arise from the four stages of the breath and the four feelings at the beginning. It is like the person making the cake; where does the cake come from, what does it come from? See? Coconut oil, before you get the coconut oil, before you have it, where does it come from? But once you have it, you no longer hold on to the previous stages.

You just take the coconut oil and the cake to eat. Equanimity and the cessation of the breath, once you have attained them, you no longer use the four stages of the breath from the beginning. You no longer use the four feelings; you use only the cessation of the breath and equanimity.

This is the basis of Vipassana (insight meditation). Take just that. So, may I inform you, and may the lay followers understand the meaning, the concise and essential meaning.

Lest you, in the future, close your eyes and suddenly the breath ceases, the mind enters equanimity, and you start to worry, "Hey, when I used to sit in meditation, I experienced suffering, comfort, difficulties, and joy, and the breath, but now I sit and there's nothing like that. I have lost the Dhamma. It's all ruined." "What should I do, master? That master over there..."

That is what happened the other day. When he reached a deep state of calm, he became worried because he could not find the Dhamma. He went into a state of calm, and then into a state of calm, and then he became worried. That is the point.

Remember this, remember it. We do not need the four stages of breath. We just take the cessation of breath. That cessation of the breath is called "Olārikam, sukhumam, panītam, santam" (coarse, fine, exquisite, peaceful). That is the formation, the formation that is subtle, calm, and still. That cessation of the breath, the cessation of the coarse bodily formation, nothing remains. Only the subtle, fine wind remains.

That breath is then suitable for practicing Vipassana. That equanimity is then suitable for practicing Vipassana. Now, where is the domain of Vipassana? The equanimous mind currently is the essence of Samatha (calm meditation).

The equanimous mind currently is the essence of Samatha, which transcends comfort, suffering, joy, and sorrow. We do not need to talk about the hindrances; that is beyond discussion. Even if there are no feelings of comfort, suffering, joy, or sorrow, how can the five hindrances arise? The mind is no longer there, it is far, far away, no need to talk about it. It is the essence of equanimity itself. That is the essence of the meditative mind.

The mind is calm—what the Buddha taught as Jhana-Samadhi (meditative absorption), that's Jhana-Samadhi. That is precisely the essence of Jhana-Samadhi which is translated as the nature that burns away the defilements.

Insight Mediation

When equanimity arises, the defilements cease at that moment, burned away completely. When equanimity arises, the breath also ceases completely. At what point is the object of Vipassana? At this point, do not think too much. Think only of two kinds of nature. Do not let the mind wander. Rūpa-dhamma (material phenomena) and nāma-dhamma (mental phenomena). Material phenomena and mental phenomena, just one word. Material phenomena is the nature of disintegration. Materiality refers to the breath. The breath that arises and ceases. Not just the breath, the physical body, from the top of the head to the soles of the feet. That which is conjoined with breath is called Materiality, in one aspect. To put it that way, to encompass all Materiality. As the Buddha taught in the Ditthi-visuddhi at one point, when he spoke of the aggregates in brief, he said, "whatever materiality there may be." That materiality is the great elements and the derived matter. That is all he said. The great elements and the derived matter are called materiality. From the top of the head to the soles of the feet, which are constantly in a state of flux with the arising and ceasing of the breath, this is materiality.

The breath is also materiality. The physical body, which is the place where the breath moves up and down, is also materiality. To put it just that way is very concise. That breath is also materiality. The arising and ceasing of the breath, arising and ceasing, is also materiality. The subtle and coarse breaths are also materialities. The entire body, which is the house of the wind, the path of the wind, the place where the wind travels, the place where the wind comes and goes, passes through as a country from the top of the head to the soles of the feet, together with the breath, this is also called materiality. That is materiality. That is a material phenomenon. That is the object of Vipassana.

Mental phenomenon is the equanimous mind. There is nothing else. Mental phenomenon is the equanimous mind that is still and one-pointed. No need to hold on to comfort, suffering, joy, or sorrow. Take only the mental phenomenon that is currently present, which is the equanimous mind, which is the essence of the aggregates, the sense bases, and the elements. That equanimous mind is the essence of the aggregates, the sense bases, and the elements, the faculties, and is the essence of dependent origination, and the essence of the Four Noble Truths, that one equanimous mind.

Just that one, nothing else is taken. Whatever phenomenon is currently present, that phenomenon is taken. That is the essence of mental phenomenon. It is nature that inclines towards the object. That is mental phenomena. So, the material phenomena and mental phenomena that exist in Samatha are the objects of vipassana. If you interpret it this way, you see it. Once the arising and ceasing of the breath has been attained, the arising and ceasing of the breath becomes the object of wisdom.

Once equanimity has been attained, the equanimity that arises is the object of vipassana. So, it is back to that. Take just that, do not take anything else. Take the short Dhamma. Equanimity is one object. The materiality is one object - materiality and mentality. Like this, now, having reached this point, what is next? The meditator transfers the object, transfers the mind. When the mind enters a state of equanimity, one no longer sits still. One raises mindfulness and wisdom. Yes, raising mindfulness and wisdom, and directing it into materiality.

No longer sitting still. The words "mindfulness recalls, wisdom knows, directing it into materiality," at that moment, the words "emerging from jhana," the words "emerging from equanimity" will arise. It happens by itself. Emerging from jhana, emerging from equanimity will arise. Mindfulness, the state of recollection, and wisdom, the act of keeping in mind continuously, what is it? It is that materiality.

That is, the arising and ceasing of the breath, along with all other materiality from the top of the head to the soles of the feet, is said to be the nature of disintegration. It is said to be the nature of disintegration. That is how it is said. It is the nature of disintegration.

Mindfulness and wisdom that are currently grasping materiality as the nature of disintegration, with equanimity as the basis of Samatha, which is the foundation. At what time, that meditator has kept in mind continuously, the words "disintegration." Why? Because we have seen one materiality clearly, which is the wind element. That is called the "visuddhi-rūpa" (purified matter).

The nature of the wind, which is subtle, arising and ceasing, is a type of materiality called visuddhi-rūpa. It is very pure materiality, an object for a pure mind. It is an object for mindfulness and wisdom. It is purified matter. So, the Buddha taught that "one or two materialities that arise in the continuum of a meditator, those one or two materialities that arise will become the object of vipassana." Practicing this leads to accomplishment. Grasping just that is enough, no need for all twenty-eight kinds of materiality. Just getting one or two materialities, which is the wind element, one materiality.

Among the twenty-eight kinds of materiality, there is one, the wind element. It becomes apparent to mindfulness and wisdom. We see the arising and disintegration of the wind element in what way, and the other materialities, from the soles of the feet to the top of the head, which is the place of its travel and dependence on the wind element, it is also of the nature of arising and disintegrating in the same way, just like it. They cannot be different. If the breath is not present in a certain place, that materiality is also not present in that place. If this breath arises again in a certain place, that materiality arises again in that place. So, seeing one materiality leads to seeing the other twenty-seven.

One can see the other twenty-seven because this materiality is taken as the main object in the practice of vipassana. Having kept in mind that materiality is of the nature of disintegration continuously, at what time does wisdom, and mindfulness and wisdom arise, clearly and distinctly, seeing clearly, truly and certainly, agreeing, assenting, being moved, shocked, taking note, without a wavering mind, without any doubt, that this materiality disintegrates. After practicing for a long time, it arises. It just keeps arising. When it arises at that time, the previous stage of equanimous mind, which was the basis of vipassana ceases.

A new kind of mental phenomena arises by grasping the state of disintegration of materiality. It is the same equanimous feeling, but this equanimous feeling arises with a different quality from the previous stage of equanimity. The previous stage of equanimity is the equanimity that has Samatha as its object, which is the in-and-out breath. The later stage of equanimity is the equanimity that has as its object the experiencing of the object that is endowed with wisdom, which is Vipassana. The previous stage of equanimity takes the breath as its object, the later stage of equanimity takes disintegration as its object, called "sankhārupekkhā."

It is called "sankhārupekkhā" in the same way. Sankhārupekkhā is present in Samatha as well, and sankhārupekkhā is present in Vipassana as well. Sankhārupekkhā in Samatha is the equanimity that has the breath as its object. Sankhārupekkhā of Vipassana is the equanimity that has the disintegration of materiality as its object. They are different. The previous stage of equanimity is the support for vipassana and the object of vipassana. The later stage of equanimity is the mental phenomena that arises in this vipassana. The experiencing of an object that has an even quality is called equanimous feeling.

Nature that remembers the even quality is called perception. The nature that amasses and conditions the even quality is called formation. The nature that knows the even quality is called ... It proceeds evenly ... Arising and knowing disintegration along with that equanimity is called consciousness. It arises. So, we are just talking about one thing, which is mental phenomena, namely, equanimity. This equanimity is a mental phenomenon which is classified as an aggregate, as material phenomenon, as an aggregate, element, sense-base, and faculty.

That one equanimity arises. But this equanimity is conjoined with mindfulness and knowledge. It is conjoined with vipassana. The mental factors are associated with vipassana-citta (insight-consciousness), vipassana-paññā (insight-wisdom). Now the mind is still in equanimity, before it was equanimity, but still quiet equanimity. The later equanimity arises by seeing and experiencing the object that has the nature of disintegration. So, this equanimity is a mental phenomenon, and materiality is a material phenomenon. Therefore, there are only two natures that depend on the body from head to toe: Materiality and Mentality.

Equanimity is a mental phenomenon; the disintegrating materiality is material phenomena. Therefore, the meditator at this time will know that wisdom arises, knowing that this physical body, from the top of the head to the soles of the feet, consists only of materiality and mentality. There is no being, no person, no woman, no man, no "them," no "us," no "I." All gone, no deities, devas, Indra, or Brahma.

This mental phenomenon, this material phenomenon, this physical body, the physical body in the past, from the first life until today, this physical body in the future, which will be born for thousands and tens of thousands of lives, the physical bodies outside of this one, of humans, animals, devas, Indra, and Brahma, all consist only of materiality and mentality, not a being, not a person.

A person who sees that the physical body consists only of materiality and mentality, this is called seeing correctly, the truth, called the ultimate truth (paramattha-sacca). This is the ultimate truth. Knowing that the words "woman," "man," "young," "old," "deva," "human," "king," "minister," "official," all the names in the world, are called according to the status of their kamma, work, and qualities, they are just a kind of conventional truth, which people use to refer to materiality and mentality only. At this point, it has arisen, the first wisdom in vipassana, called "ditthi-visuddhi" (purification of view). This is what I am explaining concisely. This takes just a moment.

Now, materiality disintegrates, mentality is equanimous. Materiality disintegrates; mentality is equanimous. Just that. Materiality disintegrates; mentality is equanimous. Mentality is equanimous, Materiality disintegrates. There are only two. When there are only two like this, we then begin to contemplate that this materiality is a nature that arises, which is present in the current moment. The mentality called equanimity, which is currently arising, is present in the current moment.

Where does it come from? Or this breath, which is currently flowing along with the physical body, from the top of the head to the tips of the toes, which is present in this sitting posture, it depends on food. This is where it comes from, the wisdom arises. It depends on food, which is "kabalinkārāhāra" (physical food). If there is no rice, no water, no food, this body cannot survive. It will wither, become thin, and die, decaying because of the lack of food. Whatever materiality that has existed from the time of birth in the mother's womb, which has kamma as its condition, and has continued to develop until today, and will continue in the future, all depend on food as a condition. So, materiality arises from food and ceases because of the cessation of food. This is one thing.

Mental phenomena: whatever equanimity arises currently; this equanimity arises from contact as its condition. It arises from contact as its condition. Equanimity does not arise by itself; it arises from contact as its condition. The touching, the coming together of three things: the mind-element, the dhamma-element, and the mind-consciousness-element.

These three things, when they come together and arise at any moment, which is called "phassa" (contact), and it will arise. When contact arises, this equanimity also arises at that moment. When you contemplate, you see it like that. That is how it arises. We know ourselves like that. So, this one feeling, which is present in the current moment, the feeling that exists in mental phenomena, which will exist in the future, this equanimous feeling, which existed in the past, all feelings arise because of contact as a condition. They cease because of the cessation of contact.

The cessation of "kabalinkārāhāra" is called the cessation of materiality. The cessation of contact is called the cessation of feeling, which is the nature of mental phenomena. Contact ceases because what condition ceases? "Kabalinkārāhāra" ceases because what condition has ceased? So, materiality and mentality are combined.

Both "kabalinkārāhāra" as a condition for materiality is also material phenomena. The physical body is also a material phenomenon. That is called materiality. Mental phenomena, which is the nature of equanimity that arises from contact, also depends on the original dhamma, which is consciousness. Yes, going back to the beginning. It is just consciousness. If there is no consciousness, if there is no consciousness to take rebirth in the mother's womb, the arising of this materiality would not exist. If this Materiality did not exist, why would one need to eat rice? So, there is no need to eat rice.

Because there is materiality, there is rice to eat, one goes to find rice to eat. Like that. So, no need to eat rice means that it comes from not having materiality. Not having materiality comes from not having consciousness. Now, the feeling aggregate, which arises from contact, exists because it depends on the sense bases - eyes, ears, nose, tongue, body, and mind, forms, sounds, smells, tastes, tangible objects, and mental objects. So, where do the sense bases come from? They say it comes from the arising of materiality and mentality from rebirth.

So, the non-existence of materiality and mentality comes from the non-existence of consciousness. So, consciousness is the original condition, which is the present effect. When consciousness is established and present in this world, at that time there is materiality and mentality, there are sense bases, there is contact, there is feeling, there is equanimity. That is because of consciousness. So, where does this consciousness come from? It is said to come from the non-existence of formations. Formation is a wholesome and unwholesome action. Wholesome and unwholesome, virtuous deeds and bad deeds. So, where do these formations come from? They say it comes from ignorance, the state of not knowing. Because of not knowing, one accumulates wholesome and unwholesome actions.

Therefore, at that moment, the meditator's wisdom arises, seeing clearly the cause and effect of the formations, which is the nature of the arising equanimity. Now, one Materiality, one mentality. If I abandon the wholesome state, which is the equanimity that is currently occurring, it is called the cessation of kamma. Depending on knowledge, seeing that this materiality is of the nature of arising and then disintegrating. This mental phenomenon, which is the nature of equanimity, is of the nature of arising and then disintegrating.

If wisdom arises, seeing that this Materiality, this equanimity, is of the nature of arising and then disintegrating, at that moment, craving ceases, the desire and attachment, the grasping of this Materiality and mentality, no longer exist. When there is no craving, clinging, the attachment to things also does not exist. If there is no clinging, wholesome and unwholesome actions, the person who is currently practicing, is also not attached to these wholesome states. This wholesome state will rise to become a supramundane wholesome state. The cessation of equanimity comes only from the cessation of clinging, the attachment to equanimity. If a person relinquishes the attachment to equanimity, this equanimity will not become a meritorious formation for rebirth, to have materiality and mentality in the future. Yes, seeing it all.

So, materiality-mentality, mentality-materiality. Materiality is the disintegrating materiality, mentality is equanimity. Mentality arises from contact; Materiality arises from food. The cessation of materiality is the cessation of food; the cessation of contact is called the cessation of materiality and mentality. The cessation of contact, the cessation of food, comes only from the cessation of ignorance as the root cause. To put it simply, that is the end of it.

Now, there are no more doubts, all gone. The present effect comes from the past cause. If the past cause exists, the present effect exists. The future effect comes from the present cause. If the present cause exists, the future effect exists. If that is the case, the past cause already exists, no need to think about it. The present effect also already exists, no need to think about it. The future effect has not yet arisen, no need to think about it. Just think about how to practice the holy life so as not to create a present cause, just one. No need to think.

The rice from last year, no need to think about it. Now it has produced the rice of this year. If I do not take this rice to sow, to plant, to transplant, it will not have rice next year. Isn't that so? Where does it come from? If we take the rice and do not sow it, we just eat it all up, then it is gone, no need to save it.

Similarly, the present materiality and mentality already exist, coming from past kamma. So, no need to think about it. The future materiality and mentality have not yet arisen, no need to think about it. Just think about the present cause, how to prevent it from arising. So, just abandoning clinging to wholesome kamma is called abandoning materiality and mentality in the future.

Whatever equanimity that arises in this vipassana, which is of the nature of mental phenomena, I am also not attached to the equanimity which is of the nature of this vipassana. Gone again. See, at first, we abandon equanimity in Samatha, now we abandon equanimity in vipassana. Abandoning vipassana again. Abandoning vipassana by practicing vipassana without being attached to vipassana. Being in equanimity but not clinging to it as "I" or "mine." So, I am just here, I continue to practice, I continue to practice and gain more. After attaining materiality and mentality, one must bind them together. Start to contemplate and see that this materiality in the past is one, in the present is one, and in the future is one. This mentality in the past, present, and future is one. This is binding them together. It is called "kalāpa-sammasana-ñāṇa" (knowledge of comprehension by groups). Contemplating, the wisdom contemplates in groups.

Materiality in the present is the materiality from birth until the day of death. Materiality in the future is the materiality that, after death, is reborn. Materiality in the past is the materiality that came from the previous life. Materiality in the past ceased and does not exist in the present. Materiality in the present arises and ceases in the present, not existing in the future. Materiality in the future arises and ceases in the future, not existing in the future again. This is called "anicca" (impermanence). This is how to contemplate. Materiality in the past arose and then ceased, it does not exist now.

The face of the previous life was different. Is not that so, the face was different in the previous life. In this life, the face is different, so the previous materiality has ceased. The face is different from what it was. So, it has ceased. Now, this present materiality, when it dies, will it be taken again? The face will be different again in the future. So, the past materiality arose with a different face and then ceased. The present materiality arises, and when it dies, it will cease with a different face. And then the future materiality will be different again. This contemplates impermanence. It is not contemplating a single form, but like contemplating a series of forms.

Contemplating and seeing further that materiality in the past also brought suffering. Materiality in the present, which is currently present, also brings suffering. Materiality in the future also brings suffering. This is called "dukkha" (suffering). This is how to contemplate dukkha.

Materiality in the past is of the nature of arising and then ceasing, not obeying anyone's command. Materiality in the present is of the nature of arising and then ceasing, not obeying anyone's command. Materiality in the future arises and then ceases, not obeying anyone's command. It is a selfless, empty nature, without substance. This is called contemplating "anatta" (not-self). This is contemplating anatta. This is how to contemplate the three characteristics of materiality: impermanence, suffering, and non-self.

It is not contemplating anicca somewhere, not contemplating dukkha or anatta in some abstract way. This is contemplating according to this Dhamma. This is how to contemplate. Contemplating and seeing that the mentality - equanimity, which is currently present, is the present. The equanimity in the previous moment of mind was the past. The equanimity in the next moment of mind is the future. Equanimity in the past moment of mind does not exist in the present. It has ceased and does not exist in the present. The equanimity that is currently present ceases and does not exist in the future. So, all these phenomena disintegrate in the same way.

Materiality and mentality are of the nature of impermanence, suffering, and not-self. Are you following? Contemplate in the same way. And contemplate and see that this materiality arises and then ceases. This equanimity arises and then ceases. Contemplate like this. This is called "udayabbaya-vipassanā" (insight into arising and passing away).

If you contemplate like this and see it, and continue to contemplate, the ten imperfections of insight will arise. There will be light, joy, tranquility, and so on, up to attachment. When these phenomena arise, you must contemplate that those phenomena are also impermanent, suffering, and not-self.

Do not think about them, just contemplate the arising and passing away of materiality and the arising and passing away of mentality. When you see with your eyes, grasp the arising and passing away. When you hear a sound, grasp the arising and passing away. When you smell a scent, grasp the arising and passing away. When you taste a flavor, grasp the arising and passing away. When you feel a tangible object, hard, soft, hot, grasp the arising and passing away. When the mind contacts a mental object, grasp the arising and passing away. It is the same. This is called udayabbaya-vipassanā.

Contemplating and seeing the arising and disintegration of the phenomena of formations is called attaining the knowledge of anicca, dukkha, and anatta. After seeing udayabbaya-vipassanā, you must contemplate abandoning the arising and seeing only the disintegration. The formations that are currently present are also of the nature of disintegration. The formations that existed in the past are also of the nature of disintegration. The formations that will exist in the future are also of the nature of disintegration. When you see it like that, the desire for the past does not exist, the desire for the future does not exist, the desire for the present also does not exist. Contemplating for a long time, another kind of equanimity arises, called "sankhārupekkhā-ñāṇa" (knowledge of equanimity towards formations). It arises again. Equanimity towards formations.

This equanimity is contemplated further, to see the disintegration of past, future, and present materiality, until one penetrates the four paths and four fruits, seeing clearly the Four Noble Truths. Are you following? This is a summary, a summary. The Dhamma of half a month, this is what we learn. That is where to start, what to contemplate, where to start, what to contemplate, where to start, what to contemplate, where to start, what to contemplate. We contemplate succession. It is attained. Do you understand?

We learn... that is, I have been teaching the Dhamma for over half a month, and now I have brought it all together and summarized it. Summarizing it to make it concise. That is, "Oh, at first, he taught to contemplate like this, and after contemplating like this, to contemplate like this, and after contemplating like this, to contemplate like this, and after contemplating like this, to contemplate like this, like this, like this, like this, like this," and so on.

At the end is udayabbaya-vipassanā and bhanga-ñāṇa (knowledge of dissolution). Contemplating to see that disintegration, anicca, means it does not exist. Dukkha means suffering, without comfort. Anatta means not under one's control. Contemplating these together leads to the attainment of the paths and fruits. One realizes Nibbana. So, it is very concise. Do you remember? Just that much, and my talk is finished.