action

Part 1: Underlying Principles

Ultimate Purpose: To realize liberation from the aggregate of suffering. We have identified that due to ignorance (avijjā), failing to recognize the true nature of phenomena (dhamma) as impermanence, suffering, and non-self, we give rise to craving and clinging, leading to the cycle of rebirth and suffering. Therefore, in this section, we utilize our awareness—anchored in the Buddha’s Right View—to develop mindfulness, concentration, and wisdom. This enables us to observe and realize the true nature of all phenomena, thereby fostering a mind of detachment, disenchantment, dispassion, cessation, and total relinquishment of all phenomena.

  • Contact: Sensory objects meet internal sense bases –> Mental attention is applied –> Consciousness registers (The internal mental image / Form).
  • Penetration: Mental image –> Feeling (vedanā) arises –> Recognized and labeled (Perception / saññā).
  • Transformation:Perceived object —> Mind directs and observes the perception (Initial and sustained thought / vitakka-vicāra) –> Due to ignorance, craving arises, accompanied by greed and delight (Consciousness splits into Self and Object)  Proliferation of delusional concepts (Volition / cetanā) –> Delight, acceptance, and attachment to the delusional object.
  • Reaction: Clinging (upādāna) to the object –> Underlying tendencies (anusaya) arise, forming the will –> Decision to act (Body and Speech) –> Creation of Karma (kamma).
  • Consequence:  Karma –> Experiences are updated in consciousness  –> Creating a new cycle.

The initial contact and penetration of phenomena (dhamma) are merely normal physiological processes. The error begins when the mind lacks stillness, leading it to chase after internal images (initial and sustained thought upon perceptions). Because the mind fails to see the true nature of reality (ignorance), craving arises and gives birth to delusional fabrications. This is the crucial point that leads to grasping (clinging), forming the will to act, creating karma, and imprinting these experiences back into the flow of consciousness.

When greed, delight, and craving are no longer present — Consciousness finds no place to dwell or cling to Form, Feeling, Perception, and Formations. At that moment — the flow of mental proliferation (delusional thoughts) ceases — the mind becomes still — and wisdom arises. By realizing the nature of Impermanence, Suffering, and Non-self — the mind stops fabricating delusional concepts — clinging is terminated — and one is liberated from underlying tendencies. All karmic actions of body and speech come to an end — the mind is released from all ferments (āsava) — and no longer clings to the five aggregates. 

Part 2: Instructions for Practicing Mindfulness of Breathing (Satipaṭṭhāna)

  • Ideal Conditions: Combining the right timing, half-closed eyes, and the prescribed posture helps the practitioner enter concentration (Samādhi) quickly. Instead of guarding “six animals” (the 6 sense bases) simultaneously, we only need to control the “alpha leader” (the Mind base / Manas) by tethering it to the “post” of the breath. Once the Mind base is tamed, it will naturally subdue the other five sense bases without difficulty.

Body as a Blooming Lotus: Sit in full-lotus, keeping the back straight by gently pushing the lumbar spine forward and lifting the torso to create a straight axis from the crown of the head to the tailbone. This posture opens the entire body like a blooming lotus to receive the essence of the universe.

  • Note: If full-lotus is not yet possible, one may temporarily sit in half-lotus or cross-legged, provided the back remains straight. However, persistence in practicing the full-lotus is necessary for maximum effectiveness. Initial sensations of pain or discomfort serve as objects for contemplating Body, Feeling, Mind, and Dhamma.

Closed-Loop Energy Circuit: Place hands together (left hand on top, thumb tips lightly touching), touch the tip of the tongue to the upper palate, and gently contract the anus. Combined with the full-lotus posture, the entire body forms a “closed-loop circulation.”

  • Mechanism: Vital energy (Qi) circulates in a spiral (similar to planetary orbits), creating a powerful energy flow that sweeps away all obstructive phenomena. This mechanism is analogous to the principle of Electromagnetic Induction or Faraday’s Law.
  • Result: As obstacles vanish, the practitioner enters the Fourth Jhana—a state of “Purity of mindfulness through equanimity,” radiant and pliant. At this stage, one uses this tranquil mind to illuminate the inner self, eradicating ignorance and mental defilements. This marks the difference: while cosmic energy tends to be centrifugal (dispersing), meditative energy is centripetal (converging inward).

Unifying Body and Mind: Bring the mind back to reality by directing it toward the breath and maintaining alertness on the breath.

  • Why choose the breath? Since the breath is produced by the body, it belongs to the Body; thus, focusing on the breath brings the mind to the present. The breath is the bridge connecting Body and Mind—a natural, continuous activity that occurs without volitional effort.

Part 3: Internal Transitions During practicing Mindfulness of Breathing (Satipaṭṭhāna)

When beginning the meditation session, establish mindfulness on the breath, then skillfully observe the inhalation and exhalation, allowing the mind to rest upon the breath to enter concentration (Samādhi). During practice, mindfulness may arise regarding the body, feelings, mind, or phenomena. The following is the typical psychological progression:

As we mindfully breathe in and out, we are contemplating the body in the body. Initially, we clearly perceive the movement of the breath—long or short—exactly as it occurs, until the mind merges with the breath. A sense of joy and ease (Pīti-Sukha) permeates the entire body, and the breath gradually becomes calm, subtle, and refined until the “bodily formations” are tranquilized (attaining a state beyond initial and sustained thought).

Continue with ardor, effort, mindfulness, and alertness to clearly observe consciousness. We recognize the shifting states of the mind (sensing mental formations) from joy (Pīti) to bliss (Sukha) and reach a state of stillness. At this stage, the practitioner must be skillful not to become attached to or crave these pleasant sensations; instead, maintain a tranquil mind (fading of joy, remaining in equanimity) and stay alert and mindful of the inhalation and exhalation to sustain concentration, always leaning on the breath to return to the present reality.

Continuing with ardor, effort, mindfulness, and alertness, we clearly perceive the transformation of the mind from joy to deep stillness. The mind is liberated from greed, hatred, delusion, and underlying tendencies (anusaya), reaching a state where nothing is clung to (purity of mindfulness through equanimity). Mindfulness of breathing does not come to one who lacks mindful alertness.

With a mind that is pure, radiant, pliant, and luminous, we observe the phenomena arising within consciousness. We see clearly the true nature of all things: Impermanence (Anicca) — Dispassion (free from greed) — Cessation (self-dissolving) — and Relinquishment (independent of the “self”). At this point, the mind is fully liberated from greed, hatred, and delusion, severing all fetters of existence (samyojana), realizing the Deathless, and ending the cycle of rebirth.

Part 4: Analysis of the Method’s Mechanism According to Internal Transitions

  • When a Phenomenon arises:Through the power of concentration, we remain alert and clearly discern the phenomenon as it is (Form, Feeling, Perception, or Formations). Immediately after — we remain mindfully alert to the breath and clearly know: “I am breathing in.”
  • While the Phenomenon persists:We continue to alertly recognize its presence — then remain mindfully alert to the breath and clearly know: “I am breathing out.”
  • When the Phenomenon vanishes: This process repeats until the phenomenon no longer exists. At this point — the practitioner mindfully dwells entirely on the breath, observing consciousness without further volitional effort — gradually entering the stages of meditative absorption (Jhāna) as described in Part 3.

This method is akin to using the light of wisdom to illuminate phenomena as they arise within consciousness. However, in the early stages of practice, when concentration and wisdom are still developing, phenomena may still impact the mind. Relying on the breath to return to the present reality helps the mind become still and generate wisdom. Through this wisdom, we illuminate phenomena without falling into clinging.

  • Consciousness no longer fabricates delusional concepts — thus terminating clinging and the formation of will and action (Saṅkhāra). We cease the creation of Karma (Kamma) through body and speech and halt the further proliferation of consciousness.
  • Practicing mindfulness of breathing fulfills the Four Establishments of Mindfulness and accomplishes the Seven Factors of Enlightenment. When the mind constantly relies on seclusion, dispassion, cessation, and relinquishment — True Knowledge and Liberation will arise, leading the practitioner out of the suffering of birth and death.

The Buddha declared: The Four Establishments of Mindfulness is the Only Way leading to purification, the overcoming of sorrow and lamentation, the destruction of suffering and grief, and the realization of Nibbāna. For the accomplishment of Satipaṭṭhāna is the complete fulfillment of Virtue, Concentration, and Wisdom.

Part 5: Issues Arising During the Practice of Mindfulness of Breathing

During practice, when wandering thoughts arise, we need to recognize and observe them exactly as they are. Then, skillfully redirect the mind back to the breath to maintain alertness and mindfulness; absolutely do not intentionally control or force the breath.

For beginners, because thinking habits are deeply ingrained, a single small thought is enough for the mind to weave an endless story with many details. At that moment, if you observe quietly, you will realize there is an “internal monologue” happening in your head, causing the mind to become agitated and lose its alertness. However, instead of being discouraged, every time you realize you are distracted — immediately and skillfully bring the mind back to the mindfulness of the breath.

1. Sensual Desire: Causes images of desired objects to continuously arise, stimulating the senses to seek external satisfaction.

2. Ill-will (Anger): Causes the mind to be burned by aversions or unpleasant images of a certain object, making the flow of thought chaotic and strained.

3. Sloth and Torpor: A state of lethargy, sleepiness, or lack of will, causing the mind to fall into passivity, laziness, and a loss of energy.

4. Restlessness and Remorse: The mind is agitated due to over-expecting results, impatience, or being haunted by past mistakes and good deeds left undone.

5. Doubt: Hesitation and indecision on the path of practice due to a lack of faith in the method, the teaching, or one’s own capability.

The Buddha compared these five obstacles to trying to see one’s own reflection in a bowl of water: the water is dyed with color (Sensual Desire), is boiling turbulently (Ill-will), is covered by moss and weeds (Sloth and Torpor), is stirred by the wind (Restlessness), or is muddied by stirred-up sediment (Doubt). Only when the water is still and clear can one see their reflection clearly.

When these five hindrances are abandoned, the practitioner feels relieved — like one who has cleared a debt, recovered from an illness, been released from prison, escaped from slavery, or safely crossed a dangerous desert.

Conclusion: We need to recognize and subdue these five hindrances to enter meditative absorption. Mindfulness of breathing is the “rope” that tethers the mind to the body, helping to soothe exhaustion and mental fever to achieve peace and realization. Personally experiencing the stages of concentration is the basis for confirming that the Dhamma is “effective here and now” and “to be experienced by the wise.” The joy and bliss born from letting go of unwholesome states (Heavenly Bliss) is far more noble than any mundane material pleasure.

Part 6: The Fine-Material Jhānas (Rūpa Jhāna)

Mindfulness of Breathing is the combination of Tranquility (Samatha) and Insight (Vipassana), also known as the simultaneous cultivation of Calming and Insight, progressing according to a spiral of “Higher Mind” training. Practicing mindfulness of breathing is also the practice of the Four Foundations of Mindfulness to develop mindfulness-power, concentration-power, and wisdom-power. Through repeated practice, one will attain the 4 fine-material jhānas, reaching a state of mind of equanimity and mindfulness purity. With this pure, bright, malleable, and radiant mind, we can observe and clearly see the nature of all phenomena as impermanence, suffering, and non-self; from there, the mind naturally gives rise to disenchantment, dispassion, cessation, and relinquishment toward them. At that point, the mind is liberated from greed, hatred, and delusion, severing all fetters, attaining the Deathless, and ending the cycle of rebirth.

Thus, attaining the jhānas is a process of the mind’s elevation to a state of radiant equanimity and mindfulness. From there, we can easily direct the mind toward phenomena as they arise and clearly know them “as they are,” not as an ultimate end. Therefore, we do not take the attainment of jhānas as an object that causes the mind to be bound. However, we also need to recognize the states of attainment during the practice to know we are on the right track and to increase faith-power and energy-power.

1. The First Jhāna: A state of rapture and pleasure born from withdrawal from sensuality and unwholesome qualities, with vitakka (applied thought) and vicāra (sustained thought) (still observing the breath). Rapture and pleasure permeate, grow, and spread throughout the entire body; no part of the body is not permeated by that rapture and pleasure. For example, like a bathman sprinkling bath powder into a basin, using a sponge to soak up water and kneading it thoroughly until the water and powder are saturated inside and out, and the water does not drip. (Corresponding to: Feeling the whole body with rapture and pleasure and observing the breath).

2. The Second Jhāna: A state of rapture and pleasure born of concentration, without vitakka or vicāra; internal tranquility and singleness of mind. Rapture and pleasure permeate, grow, and spread throughout the entire body; no part of the body is not permeated by that rapture and pleasure. For example, like a lake with an underground spring bubbling up, with no way for water to flow out, and occasionally there is additional rainwater making the water in the lake rise and overflow, so that no place in the lake is not permeated by the cool water. (Corresponding to: Stilling of bodily formations, without applied or sustained thought).

3. The Third Jhāna: A state of equanimous pleasure (due to the fading of rapture, dwelling in equanimity and mindfulness with clear comprehension). Pleasure permeates, grows, and spreads throughout the entire body; no part of the body is not permeated by that “pleasure without rapture.” For example, like blue, red, or white lotuses growing in water, not rising above the surface, nourished by the water, permeated by the fresh water; no part of the lotuses is not permeated by that cool water. (Corresponding to: Mindfulness and clear comprehension).

4. The Fourth Jhāna: A state of purity of mindfulness and equanimity (due to the giving up of pleasure and pain, and the earlier disappearance of joy and grief). The practitioner permeates the entire body with a pure and bright mind; not a single spot on the whole body is not permeated by that pure and bright mind. For example, like a person sitting wrapped from head to foot in a white cloth; not a single spot on the whole body is not covered by the white cloth. (Corresponding to: The stage of contemplation of Dhamma within Dhammas).

Part 7: Summary Of The Stages Of Practice For A Practitioner

Phase

Description

Monastic Disciples

Lay Disciples

1

 Arousing the Faculty of Faith

After hearing the Dhamma of the Tathagata

After hearing the Dhamma of the Tathagata

2

Transforming Consciousness

Reflecting on the holy life of renunciation

Turning toward a life of goodness and morality

3

Making Vows of Practice

Relinquishing wealth and family to live the life of a renunciant

Taking refuge in the Triple Gem, living according to the law, and practicing generosity

4

Upholding the Precepts

The Patimokkha code of conduct

The Five Precepts: abstaining from killing, sexual misconduct, stealing, lying, and intoxicants

5

Guarding the Six Sense Faculties

Restraining and protecting the sense faculties

Restraining and protecting the sense faculties

6

Moderation in Eating and Requisites

Maintaining clear awareness when using food and requisites

Practicing fewness of desires and contentment

7

Dedication to Wakefulness

Purifying the mind during waking and sleeping hours

Purifying the mind during waking and sleeping hours

8

Mindfulness and Clear Comprehension

Always remaining alert in every action and gesture

Always remaining alert in every action and gesture

9

Abandoning the Five Hindrances

Contemplating the antidotes to escape the five hindrances

Contemplating the antidotes to escape the five hindrances

10

Meditation on the Four Foundations of Mindfulness

Mindfulness of breathing to fulfill the four foundations of mindfulness and the seven factors of enlightenment, achieving knowledge and liberation to endure all suffering without defilement during life and remaining unagitated at the moment of death

Mindfulness of breathing to fulfill the four foundations of mindfulness and the seven factors of enlightenment, achieving knowledge and liberation to endure all suffering without defilement during life and remaining unagitated at the moment of death