What is The Triple Gem?

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The Triple Gem, or "Pra Ratanatrai" in Thai (Pra refers to "high" or "sacred" things, Ratana means gem,and Trai means triple) is the term used to refer to the three objects of Refuge taken by all Buddhists.
When you become a Buddhist, you will be asked to take refuge in the Triple Gem as part of your Initiation process, and (hopefully), in most cases, will recieve a teaching on the meaning of what the triple Gem represents in Buddhism.  This article intends to explain the basic importance of paying reverence to the triple gem, and the reasons why they are seen as so important by Buddhists of all traditions and lineages.

Symbolic Image representing the Triple Gem

The three objects of Refuge are these;

• The Buddha
• The Dharma
• The Sangha

These three objects are seen as the essential core elements which keep the Buddhist faith in existence, and are thus considered to be the source of inspiration in the practise which leads us to Enlightenment and release from further suffering in the Realm of Causal Existence (Becoming and Passing away - all things are impermanent, have a beginning and an End, which leads to dissatisfaction).

For this reason, a Buddhist takes refuge in the Triple Gem until reaching Enlightenment.

This is normally chanted to oneself whilst bowing three times before the image of the Buddha in the Shrine, or even mornings before beginning the day and night times before sleeping at home.

This is normally performed using the Pali language. The chanting goes like this (Thailand phonetic pronunciation);

• Puttang Saranang Kajchaami (I take Refuge in the Buddha)
• Tammang Saranang Kajchaami (I take Refuge in the Dhamma)
• Sangkhang Saranang Kajchaami (I take Refuge in the Sangha)

Then the same again with the word "Tudtiyambi" as a prefix - which means "for the second time"

• Tudtiyambpi Puttang Saranang Kajchaami 
• Tudtiyambpi Tammang Saranang Kajchaami
  
• Tudtiyambpi Sangkhang Saranang Kajchaami

Then the same again with the word "Dtadtiyambi" as a prefix - which means "for the third time"

• Dtadtiyambpi Puttang Saranang Kajchaami
• Dtadtiyambpi Tammang Saranang Kajchaami
• Dtadtiyambpi Sangkhang Saranang Kajchaami

Alternatively, in other countries, the words are spelled like this;

• Buddham saranam gacchāmi - I go for refuge in the Buddha.
• Dhammam saranam gacchāmi - I go for refuge in the Dharma.
• Sangham saranam gacchāmi - I go for refuge in the Sangha

The reason why all of these three aspects are seen as equally precious, is the fact that;
If there was no Sangha (monks), then the Dhamma would not be able to reach us, for it is the monks who are the living embodiment of the teachings (Dhamma), and it is they who speak the teachings to us and write books for us, and it is they who propagate the practise in the present so that it may still continue in the future.

The Dhamma is the truth of all things in the Universe, always was, is and shall be valid, and is thus the true source wich can be uncovered or revealed, enabling our Enlightenment. The Dhamma is the direct cause of our Enlightenment, and is synonimous with the practise.

The Buddha is the being who became Enlightened (knowing the Dhamma in it's entirety), and is the one who expounded the Dhamma, revealing it to us, so that we could know it and learn to abide by it, using it as a tool to attain Enlightenment with. Without the Buddha, we may never have been lucky enough to encounter the Dhamma, and therefore, the Buddha is seen as the source of the existence of the Dhamma teachings on this planet. Without him, the Dhamma would indeed still be existent, but it would be invisible, unheard of and unknown to Humans, and perhaps the Devas as well.

Important Notes;

The Buddha did not invent the Dhamma, the Dhamma is the true nature of all things in Existence (this is in fact the meaning of the word Dhamma - "nature of things").
The Buddha even said that the Dhamma existed before he found it, was always true, is now in the present also true, and will still be true in the future, regardless how long a time passes. The Dhamma is the Universal laws that apply to the physical world, and also the non physical world (emotional, mental, spiritual) and these rules and laws apply to life, becoming and all things in existence. They are pure, and unchangeable. The Dhamma teaches that all things are impermanent and changeable, but in fact, the Dhamma that refers to the laws which govern existence itself never changes. The fact that all things are impermanent was true then, is true now, and in the future will still be true - this is an unchangeable truth, and that is what we call a "Dhamma".

This is of course seemingly self contradictory to say all things are changing, but that this fact is unchangeable.. but this is one of the perplexities of Dhamma when seen from our unenlightened perspective. Once the basic principles of Dhamma have been grasped however, these perplexities disappear and the practitioner ceases to wonder about the self contradictory concepts which occur when attempting to explain the limitless with a limited tool such as Human language.

Reference Links;

Wikipedia - Three Jewels

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What is Kammathana?

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Kammatthana

Kammatthana literally means "basis of work" or "place of work". It describes the contemplation of certain meditation themes used by a meditating monk so the forces of defilement (kilesa), craving (tanha), and ignorance (avijja) may be uprooted from the mind. Although kammatthana can be found in many meditation-related subjects, the term is most often used to identify the forest tradition (the Kammatthana tradition) lineage founded by Ajarn Sao Kantasilo Mahathera and his student Ajarn Mun Bhuridatta Mahathera.

The origin of the name Forest tradition came from the theory that the Buddha himself gained awakening in a forest, gave his first sermon in a forest, and passed away in a forest. The qualities of mind he needed in order to survive physically and mentally in the wilds, were key to his discovery of the Dhamma. Therefore every practitioner should take the wilderness as the teacher, conform to the ways of nature – the samsara itself -- and break through to truths transcending them entirely.



Ajarn Sao (1861-1941) originally belonged to the Dhammayut order in that he unusually had no scholarly interests but was devoted to the practice of meditation. He trained Ajarn Mun in strict discipline and canonical meditation practices, set in the context of the dangers and solitude of the wilderness.



Ajarn Mun (1870-1949) was the son of rice farmers in the northeastern province of Ubon Ratchathani province, northeastern Thailand. Ordained as a Buddhist monk in 1892, he felt that Customary Buddhism had little to offer and so he joined the Dhammayut order, taking a student of Prince Mongkut as his preceptor. Unlike many Dhammayut monks, he wasn't interested in the scholarly environment of his preceptor's temple and went to live with Ajarn Sao. After wandering for several years with Ajarn Sao, Ajarn Mun set off on his own in search of the truth and spent the remainder of his life wandering through central Thailand, Burma, and Laos, dwelling for the most part in the forest, engaged in the practice of meditation. Eventually, when Ajarn Mun had reached the point where he believed the noble attainments was reachable, he returned to the northeast to inform Ajarn Sao and then to continue wandering. Gradually he attracted followers that were impressed by his demeanor and teachings. They believed that he embodied the Dhamma and Vinaya in everything he did and said. Instead of teaching a single meditation technique, Ajarn Mun taught them full panoply of skills and then sent them into the wilds. In 1928, a Dhammayut authority ordered Ajarn Mun's followers to establish monasteries and help propagate the government's program for the purpose of domestication against these forest wanderers. Ajarn Mun and a handful of his students left for the north, where they were still free to roam. In the early 1930's, Ajarn Mun was appointed the abbot of an important monastery in the city of Chieng Mai, but fled the place before dawn of the following day. He returned to settle in the northeast only in the very last years of his life. He maintained many of his dhutanga practices up to his death in 1949.

Ajarn Lee Dhammadharo (1907-1961) was one of the foremost teachers in the Thai forest ascetic tradition of meditation founded at the turn of the century by his teacher, Ajarn Mun. His life was short but eventful. Known for his skill as a teacher and his mastery of supranatural powers, he was the first to bring the ascetic tradition out of the forests of the Mekhong basin and into the mainstream of Thai society in central Thailand.

The forest meditation tradition subsequently spread throughout Thailand and to several countries abroad.

Basic Teachings

This sect follows the Vinaya (monastic discipline) faithfully. They believe the rules of the Vinaya, instead of simply being external customs, played an important role in physical and mental survival. The practitioners observe many of what are known as the thirteen classic dhutanga (ascetic) practices, such as living off almsfood, wearing robes made of cast-off rags, dwelling in the forest, eating only one meal a day. The teaching focuses on the customs of the noble ones: the practices that had enabled the Buddha and his disciples to achieve awakening in the first place. And they believe the true Dhamma cannot be found in old customs or texts but in the well-trained heart and mind.

This attitude toward the Dhamma parallels what ancient cultures called "warrior knowledge" -- the knowledge that comes from developing skills in difficult situations -- as opposed to the "scribe knowledge" that people sitting in relative security and ease can write down in words. A text is pointers for training and authoritative only if its teachings are borne out in practice. Thus the ultimate authority in judging a teaching is not whether the teaching can be found in a text but the results of relentless honesty in putting the Dhamma to the test and carefully monitoring. So that one learned gradually by trial and error to the point of an actual noble attainment. Instead of simply imparting verbal knowledge, a practitioner will be put into situations where they would have to develop the qualities of mind and character needed in surviving the battle with their own defilements. These included resilience, resolve, and alertness; self-honesty and circumspection; steadfastness in the face of loneliness; courage and ingenuity in the face of external dangers; compassion and respect for the other inhabitants of the forest.

It will appear of its own accord to the person who practices; because virtue, concentration, and discernment all exist in our very own body, speech, and mind. These things are said to be;

Akaliko: Ever-present.
Opanayiko: Bring the mind inward to investigate body, speech, and mind when a practitioner contemplate what already exists within him/her.
Aloko: Blatantly clear both by day and by night;
Paccattam: Knew clearly for themselves after bringing their minds inward to contemplate what was already there.
Keeping awareness with the breath is directed thought. Knowing the characteristics of the breath is evaluation. Spreading the breath so that it permeates and fills the entire body is rapture. The sense of serenity and well-being in body and mind is pleasure. When the mind is freed from the Hindrances so that it's one with the breath, that's singleness of preoccupation. All of these factors of jhana turn mindfulness into a factor of Awakening.

Breath Training

The most important meditation technique is this sect is to focus on the in-and-out breath and to keep mindfulness in charge, together with the meditation word, buddho (“Buddha”, used as the meditation word), in and out with the breath. The meditation word is like bait; it should be dropped once the mind is in place. Being mindful and alert to the in-and-out breath is the actual meditation. When the body is still, the practitioner gain knowledge from the body. When the mind is still, the practitioner gain knowledge from the mind. When the breath is still, the practitioner gain knowledge from the breath.

There are five levels to the breath:

1. The breath that we breathe in and out.
2. The breath that goes past the lungs and connects with the various properties of the body, giving rise to a sense of comfort or discomfort.
3. The breath that stays in place throughout the body. It doesn't flow here or there. The breath sensations that used to flow up and down the body stop flowing. The sensations that used to run to the front or the back stop running. Everything stops and is still.
4. The breath that gives rise to a sense of coolness and light.
5. The really refined breath, so refined that it's like atoms. It can penetrate the entire world. Its power is very fast and strong.

There are two kinds of breath evaluation: the first is to evaluate the in-and-out breath. The second is to evaluate the inner breath sensations in the body until the practitioner can spread them out through all the properties of the body to the point where the practitioner forget all distractions. If both the body and mind are full, there's a sense of rapture and ease that results from the directed thought and evaluation. This is Right Action in the mind.

Breath Training and Eight Noble Paths

The in-breath stress is the stress of arising and the out-breath stress is the stress of passing away. When a practitioner concentration has strength through the breath training, the ability to discern stress, its cause, its disbanding, and the path to its disbanding will rise within the breath. When all of these aspects of the Noble Path -- virtue, concentration, and discernment -- are brought together fully mature within the heart, the practitioner gain insight into all aspects of the breath. This includes the knowledge of the relation between the breathing method and good/bad mental states. The breath that fashion the body, the factors that fashion speech, the factors that fashion the mind, whether good or bad, letting them be as they truly are, in line with their own inherent nature. As the practice itself, it can be concluded in the Buddha’s Noble Eightfold Path:

Right View - Knowing when the breath is coming in, knowing when it's going out, knowing its characteristics clearly -- i.e., keeping the views in line with the truth of the breath.
Right Consideration - Knowing which ways of breathing are uncomfortable, knowing how to vary the breath.
Right Speech - The mental factors that think about and properly evaluate all aspects of the breath.
Right Action - Knowing various ways of improving the breath; breathing, for example, in long and out long, in short and out short, in short and out long, in long and out short, until the breath becomes most comfortable.
Right Livelihood - Knowing how to use the breath to purify the blood, how to let this purified blood nourish the heart muscles, how to adjust the breath so that it eases the body and soothes the mind, how to breathe to feel full and refreshed in body and mind.
Right Effort - Trying to adjust the breath so that it comforts the body and mind, and to keep trying as long as possible.
Right Mindfulness - Being mindful of the in-and-out breath at all times, knowing the various aspects of the breath -- the up-flowing breath, the down-flowing breath, the breath in the stomach, the breath in the intestines, the breath flowing along the muscles and out to every pore -- keeping track of these things with every in-and-out breath.
Right Concentration - A mind intent only on matters of the breath, not pulling any other objects in to interfere, until the breath is refined, giving rise to fixed absorption and then liberating insight.

Meditation paths

With respect to the meditation on physical events that qualifies as the great frame of reference (mahasatipatthana), when the practitioner’s mind has fully developed the four paths to success (listed as bellow), complete with mindfulness and alertness, the results in terms of the body are the stilling of pain. In terms of the mind, they can lead all the way to the transcendent: the stages of stream-entry, once-returning, non-returning, and arahantship. The four paths to success are:

Chanda (desire): Have a friendly interest in the breath, keeping track of it to see when breath is in and what breathe in with it.
Viriya (persistence): Be diligent in all affairs related to the breath and be in charge of the breath.
Citta (attention): Focus intently on the breath. Be observant of how the external breath comes in and connects with the internal breath in the upper, middle, and lower parts of the body; in the chest -- the lungs, the heart, the ribs, the backbone; in the abdomen -- stomach, liver, kidneys, intestines; the breath that goes out the ends of the fingers and toes and out every pore.
Vimansa (discrimination): Contemplate and evaluate the breath that comes in to nourish the body to see whether it fills the body, to see whether it feels easy and natural, to see if there are many parts the body still have to adjust it. Notice the characteristics of how the external breath strikes the internal breath, to see if they connect everywhere or not, to see how the effects of the breath on the properties of earth, water, and fire arise, remain, and pass away.
In terms of concentration, there are three levels in the practice:

Momentary concentration- the mind gathers and settles down to a firm stance (a underlying level) and rests there for a moment before withdrawing.
Threshold concentration - the mind gathers and settles down to its underlying level and stays there before withdrawing to be aware of a nimitta (mental sign, image, or vision). Or without retreating, the practitioner meditates until an uggaha nimitta (arising image) appears, contemplates that image until the mind lets go of it and reverts to its underlying level and stays there for a fair while before withdrawing again.
Fixed penetration - the mind settles down to a firm stance on its underlying level and stops there in singleness endowed with the five factors of jhana. Keep on contemplating that image until the mind reverts to a firm stance on its underlying level, reaching the singleness of the first level of jhana. When the mind withdraws, keep contemplating that image over and over again until the practitioner can take it apart as a patibhaga nimitta (counterpart image).
Note: jhana (Skt. dhyana): Mental absorption. A state of strong concentration focused on a single physical sensation (resulting in rupa jhana) or mental notion (resulting in arupa jhana). Develompent of jhana arises from the temporary suspension of the five hindrances through the development of five mental factors: vitakka (directed thought), vicara (evaluation), piti (rapture), sukha (pleasure), and ekaggatarammana (singleness of preoccupation).

Seven factors of Awakening

Forest tradition practitioners believe the hindrances are the breath impregnated with ignorance and darkness, thus the untended and undirected breath is full of darkness. This state cuts and closes off our path to enlightenment. Only if these hindrances are removed, the mind will be radiant and bright. And seeing the Dhamma can be clear in both cause and effect. Concentration is the most effective way to divest our hearts of sights, sounds, smells, tastes, etc. And it is composed of seven basic qualities as the factors of Awakening. Appreciating all seven of these qualities and developing them in full measure within the heart will result a single point awakening in a single moment.

1. Mindfulness (sati-sambojjhanga): The mind is centered firmly on the breath, aware of the body, feelings, mind, and mental qualities.

2. Analysis of present qualities (dhamma-vicaya-sambojjhanga): Let the breath spread throughout the body to care for its various parts, making an enlarged frame of reference. To adjust, improve, choose, and use our breaths so that they give us comfort.

3. Persistence (viriya-sambojjhanga): Stick with the state as the practitioner keeps warding the Hindrances from the heart. Don't fasten on or become involved with distracting perceptions.

4. Rapture (piti-sambojjhanga): When the mind is quiet, the breath is full and refreshing. The practitioner is free from the hindrances and from every sort of restlessness; it gives rise to a feeling of brightness, fullness, and satisfaction. This is the breath of cognitive skill (vijja), meaning the breath lies under the direction of mindfulness.

5. Serenity (passaddhi-sambojjhanga): The breath is solid throughout the body. The elements are at peace, and so is the mind. Feelings are still experienced as they are felt, but at this point they don't give rise to craving, attachment, states of being, or birth. Awareness is simply aware.

6. Concentration (samadhi-sambojjhanga): The breath is firm, steady, and unwavering. The mind takes a firm stance in a single preoccupation so the knowledge arises. The practitioner will perceive kamma and its results, both in ourselves and other people in this state.

7. Equanimity (upekkha-sambojjhanga): When body, feelings, mind, and mental qualities are fully snug with one another in these two types of breath -- the mind stays with these aspects of the breath -- it goes to be still with a spacious sense of relaxation, not fastening onto many sign, preoccupation, or anything at all.

When mindfulness saturates the body the way flame saturates every thread in the mantle of a Coleman lantern, the elements throughout the body work together, both the body and mind become buoyant. The sense of the body will immediately become thoroughly bright, helping to develop both body and mind. The practitioner can now sit or stand for long periods of time without getting tired, to walk for great distances without getting fatigued, to go for unusually long periods of time on just a little food without getting hungry, or to go without food and sleep altogether for several days running without losing energy.

Samatha and Vipassana

Tranquillity meditation (samatha) is a mind snug in a single preoccupation. It doesn't establish contact with anything else; it keeps itself cleansed of outside preoccupations. Insight meditation (vipassana) is when the mind lets go of all preoccupations in a state of all-around mindfulness and alertness. When tranquillity imbued with insight arises in the mind, five faculties arise and become five kinds of strength:

1. Saddhindriya (Saddha-balam): conviction; the practitioner gain conviction in the results from his/her efforts.

2. Viriyindriya (Viriya-balam): persistence arises and becomes resilient without flagging or getting discouraged.

3. Satindriya (Sati-balam): mindfulness be robust and vigorous. The awareness becomes entirely radiant in every posture: sitting, standing, walking, and lying down. This all-around awareness is what is meant by the great frame of reference.

4. Samadhindriya (Samadhi-balam): concentration becomes firmly established.

5. Panyaindriya (Panya-balam): discernment of all things right and wrong. Discernment can make the mind attain stream-entry, once-returning, non-returning, or even arahantship.

When these five strengths appear in the heart, the heart will be fully mature. The practitioner’s conviction, persistence, mindfulness, concentration, and discernment will all be mature and pre-eminent in their own spheres. The mind will have the power to demolish all defilement in the heart.

Further information on the following links;

Kammathana 40 Vipassana techniques of Mindfulness



Download and listen to "Letting Go", a free Mp3 teaching by Thanissaro Bhikkhu

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Birthday Buddhas?

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Which Buddha is your Birthday Buddha?

In Thailand, we have a different Buddha image for each day a person is born on. You will see these Buddhas normally in Thai Temples with an alms bowl in front of them lined up in a row. This is for you to donate the allocated amount for each Birthday (the amount is different depending on which day you were born on.
There is one Buddha for each Birthday, with the exception of those born on Wednesdays, which has two Buddhas; one for the daytime and one for the night time, so you should know whether you were born in the daytime or evening to revere Wednesday's Buddha.

Here they are in sequence, starting on Sunday;

Sunday Buddha

Sunday Buddha is called "Bpang Taway Netr" (ปางถวายเนตร) - meaning "stance of offering his eyes" This name comes from when the Buddha attained Enlightenment under the Bodhi tree and became "Samma SamPutta Jao" (Arahant), he spent a period of seven days enjoying the experience of his enlightenment, after which he arose and stood in the eastern side staring at the Bodhi tree without blinking for seven days. This position of standing Buddha is considered a great blessing to those who rever it.

The Kata (prayer mantra) for Sunday Buddha is as follows

Sunday kata

Uyedtayanjagkhumaa Ekaraachaa Haressawanno Bpatawibpapaa So Dtang Dtang Namassami Harissawannang Bpatawibpapaasang Dtayacha Kudt-dtaa Wiharemu Tiwasang Ye Praahamanaa Wetaku Sappa Tamme Dye Me Na Mo Dte Jamang Bpaalayandtu Namadt-tu Puttaanang Namadt-tu Potiyaa Na Mo Wimudt-dtaanang Na Mo Wimudt-dtiyaa Imang So Bparid-dtang Gadtawaa Mo Ro Jaradti Esanaa

In Thai - คาถาสวดบูชาพระประจำวันเกิด วันอาทิตย์

อุเทตะยัญจักขุมา เอกะราชา หะริสสะวัณโณ ปะฐะวิปปะภาโส ตัง ตัง นะมัสสามิ หะริสสะวัณณัง ปะฐะวิปปะภาสัง ตะยัชชะ คุตตา วิหะเรมุ ทิวะสัง เย พราหะมะณา เวทะคุ สัพพะธัมเม เต เม นะโม เต จะ มัง ปาละยันตุ นะมัตถุ พุทธานัง นะมัตถุ โพธิยา นะโม วิมุตตานัง นะโม วิมุตติยา อิมัง โส ปะริตตัง กัตวา โมโร จะระติ เอสนา

Monday Buddha

Monday Buddha is called "Bpang Haam Yaat" (ปางห้ามญาติ) - meaning "Forbidding the Relatives"
The story behind this Buddha Stance (stances are called "Bpaang" in Thai) is such;
The rulers of the City of Kapilavatthu (called "Gabinlapat in Thai), were of the Sakya clan and relatives of the Buddha on his father's side, and the thos of the City of Koliya, were relatives on his Mother's side. The farmers of each City used to farm on the banks of the river Rohini without any dispute. Then a time of drought came, and the locals of each City began to fight with each other for the right to take the remaining water left in the river. The dispute became so great that they sttarted killing each other one on one.The situation escalated to the point where the rulers of each of these two Cities (who were both relatives of the Buddha), mustered their armies and went into battle with each other.
When the Buddha heard the news of this incident, which should have been discussed and solved easily using wise and peaceful discussion, he travelled to the scene of the incident to forbid the quarrelling. He explained to them of the loss of population of their respective people and the loss of honor of each Royal Family which was coming from such a war, that was causing such terrible loss to each side and perhaps even that both Kings would even end up falling and dying in battle simply because of a bit of river water used for some farming.
This sermon of the Buddha to stop relatives from quarrelling is considered a great blessing and thus Buddhists who believed in this great miracle of the Buddha stopping a war, created statues in this stance of forbidding relatives in honor and remembrance of the occasion. The stance of Buddha forbidding relatives is also often called "Buddha forbidding the Ocean" (Haam Yaat - ห้ามยาติ)

Monday Buddha Kata

Yantunimidt-dtang Awamangkalanja Yojaamanaa Bposagunassa Satto Bpaabpakkaho Tussubpinang Agandtang Puttaanupaawena Winaasamendtu
Yantunimidt-dtang Awamangkalanja Yojaamanaa Bposagunassa Satto Bpaabpakkaho Tussubpinang Agandtang Tammaanupaawena Winaasamendtu
Yantunimidt-dtang Awamangkalanja Yojaamanaa Bposagunassa Satto Bpaabpakkaho Tussubpinang Agandtang Sangkaanupaawena Winaasamendtu

In Thai; คาถาสวดบูชาพระประจำวันเกิดวันจันทร์

ยันทุนนิมิตตัง อะวะมังคะลัญจะ โยจามะนาโป สะกุณัสสะ สัทโท ปาปัคคะโห
ทุสสุปินัง อะกันตัง พุทธานุภาเวนะ วินาสเมนตุ ฯ
ยันทุนนิมิตตัง อะวะมังคะลัญจะ โยจามะนาโป สะกุณัสสะ สัทโท ปาปัคคะโห
ทุสสุปินัง อะกันตัง ธัมมานุภาเวนะ วินาสเมนตุ ฯ
ยันทุนนิมิตตัง อะวะมังคะลัญจะ โยจามะนาโป สะกุณัสสะ สัทโท ปาปัคคะโห
ทุสสุปินัง อะกันตัง สังฆานุภาเวนะ วินาสเมนตุ ฯ

Tuesday Buddha

Tuesday Buddha

Tuesday's Buddha is called "Bpaang Saiyaasana" (or "Saiyaat" in Thai)
This stance represents the scene just before Buddha entered Nirvana and passed away from his physical body. As the moment of his death approached, Buddha laid down on his side, with his left hand on his leg and propped up his head using his right hand. His closest companion and friend, Pra Ananda then asked him "Oh Lord, what will we do when you are gone? Even with you here the Human race is so difficult to teach and explain the Dharma to, as you have often remarked yourself. For they are so stubborn?" The Buddha then gave his last Sermon before entering into Contemplation of the fourth jhana to enter Nirvana, and said ; Buddha's First Sermon and Last Words.

THE LAST WORDS OF THE BUDDHA
(Mahaparinibbana-sutta of the Digha-nikaya, Sutta No. 16)

Then the Blessed One addressed the Venerable Ananda: 'It may be, Ananda, that to some of you the thought may come: "Here are (we have) the Words of the Teacher who is gone; our Teacher we have with us no more". But Ananda, it should not be considered in this light. What I have taught and laid down, Ananda, as Doctrine (Dhamma) and Discipline (Vinaya), this will, be your teacher when I am gone.

'Just as, Ananda, the bhikkhus now address one another with the word "Friend" (Avuso), they should not do so when I am gone. A senior bhikkhu, Ananda, may address a junior by his name, his family name or with the word "Friend"; a junior bhikkhu should address a senior as "Sir" (Bhante) or "Venerable" (Ayasma).

'If the Sangha (the Community, the Order) should wish it, Ananda, let them, when I am gone, abolish the lesser and minor precepts (rules).
'When I am gone, Ananda, the highest penalty should be imposed on the Bhikkhu Channa.' 'But, Sir, what is the highest penalty?'
'Let the Bhikkhu Channa say what he likes, Ananda; the bhikkhus should neither speak to him, nor advise him, nor exhort him.'



Then the Blessed One addressed the bhikkhus: 'It may be, Bhikkhus, that there may be doubt or perplexity in the mind of even one bhikkhu about the Buddha, or the Dhamma, or the Sangha, or the Path, or the Practice. Ask Bhikkhus. Do not reproach yourselves afterwards with the thought: "Our Teacher was face to face with us; we could not ask the Blessed One when we were face to face with him".'
When this was said, the bhikkhus remained silent. A second time and a third time too the Blessed One addressed the bhikkhus ... as above. The bhikkhus remained silent even for the third time.

Then the Blessed One addressed them and said: 'It may be, Bhikkhus, that you put no questions out of reverence for your Teacher. Then, Bhikkhus, let friend speak to friend.' Even at this, those bhikkhus remained silent.

Then the Venerable Ananda said to the Blessed One: 'It is wonderful, Sir. It is marvellous, Sir. I have this faith, Sir, in the community of bhikkhus here, that not even one of them has any doubt or perplexity about the Buddha, or the Dhamma, or the Sangha, or the Path, or the Practice.'

'You speak out of faith, Ananda. But in this matter, Ananda, the Tathagata (i.e. Buddha) knows, and knows for certain, that in this community of bhikkhus there is not even one bhikkhu who has any doubt or perplexity about the Buddha, or the Dhamma, or the Sangha, or the Path, or the Practice. Indeed, Ananda, even the lowest in spiritual attainments among these five hundred bhikkhus is a Stream-entrant (Sotapanna), not liable to fall (into lower states), is assured, and is bound for Enlightenment.'

Then the Blessed One addressed the bhikkhus, saying: 'Then, Bhikkhus, I address you now: Transient are conditioned things (Sangkharas). Try to accomplish your aim with diligence.'

These were the last words of the Tathagata.

Tuesday Buddha Kata;

Yassaanupawenadto Yagkhaa Newa Tassendti Pingsanang Yamhi Jewaanuyunchandto Radtintiwamadtantidto Sukhang Subpadti Sudtadto Ja Bpaabpang Ginjina Bpassadti Ewamaatikunuubpedtang Bpraidtandtampanaamase

In Thai คาถาสวดบูชาพระประจำวันเกิดวันอังคาร ปางไสยาสน์
ยัสสานุภาวะโต ยักขา เนวะ ทัสเสนติ ภิงสะนัง ยัมหิ เจวานุยุญชันโต รัตตินทิวะมะตันทิโต สุขัง สุปะติ สุตโต จะ ปาปัง กิญจิ นะ ปัสสะติ เอวะมาทิคุณูเปตัง ปะริตตันตัมภะณามะ เส ฯ

Wednesday Buddha (Daytime)

Wednesday Buddhas (there is one for Daytime, and one for Night Time, depending when you were born) The first (Daytime), depicts the Buddha holding an Almsbowl.
This "Bpaaang" is derived from an event where a Miracle occured (Paadhihaariya , called "Idtibatiharn", in Thai). The first time the Buddha travelled to Kapilavatthu (called "Gabinlapat in Thai) after his Enlightenment,, he levitated up into the air, causing the doubtful inhabitants of the City, and his relatives (for this was the City of his birth) to bow down in reverence. He caused a massive rainstorm to flood the area, but where they were sitting was left untouched by the rains. He then told the story of his previous life as Vessantara (called "Prawes Sandorn" in Thai).
Prince Vessantara gave away all his possessions, including his children to become servants of an evil spirited character. In the end everything turns out right though. This Jataka (Lifetime), displays the virtue of Charity.

Below Pic - Prince Vessantara (Prawes Sandorn)

In the above picture the prince and his wife take their children out of the palace to life in the forest. this picture is in Wat Kongkaram, in the Province of Ratchaburi.

Once the Sermon was over, the King (Buddha's father), was filled with spiritual bliss (Piti) and raised his hands in reverence to his Enlightened Son, the Buddha. All the citizens of Kapilavatthu followed his lead and raised their hands. His Father made the supposition that because the Buddha was his Son, and used to live there with him in the Palace, that the Buddha would surely come to eat at the palace. So he neglected to invite him to come, thinking that it should be taken for granted. He ordered fine foods to be prepared and laid out in the palace, but when he saw that the Buddha did not appear, he made his second ignorant mistake, supposing that the Buddha must have gone to bring all the other Bhikkhus (monks) to eat too. He thus ordered the servants to prepare a great banquet with food and gifts for the Monks. When the Buddha and his "sawaka" (disciples) still did not appear, the King then contemplated the story of Buddha's previous lives, considering what Buddha had done in those lifetimes, and realised that the Buddha would always take alms on the roadside without any conceit, despit the fact he was a Prince and could eat in his Father's palace. The Buddha indeed walked along the roadsides of the City to beg for alms, and this was the first time ever that the Folk of Kapilavatthu were able to make offerings to the great Bodhisattva Sakyamuni, and see him in his Radiance. This incident is thus the reason for the creation of Buddha statues , standing holding the almsbowl, and is called "Pra Puttaroop Um Badtr" (Buddha holding almsbowl).

Kata for Wednesday Buddha (Daytime)
Sappaasiwachaadtiinang Nippamandtaatakang Wiyayannaasedti Wisangko Rang Sesanjaabpi Bparissayang Aanagkhedtamhi Sappadt-ta Sappataa Sappabpaaninang Sappaso Bpi Niwaare Dti Bparidtan Dtampanaamase

In Thai; คาถาสวดบูชาพระประจำวันเกิดวันพุธ กลางวัน
สัพพาสีวะชาตีนัง ทิพพะมันตาทะคัง วิยะ ยันนาเสติ วิสังโฆรัง เสสัญจาปิ ปะริสสะยัง อาณักเขตตัมหิ สัพพัตถะ สัพพะทา สัพพะปาณิณัง สัพพะโสปิ นิวาเรติ ปะริตตันตัมภะณามะเส ฯ

Wednesday Buddha(Night time)

This Bpaang is of the Buddha sitting on a rock under a tree and called "Bpaang Welaalai"; His hands are outstretched recieving offerings from two animals. The Elephant is offering him water to drink, and the Monkey is offering him a beehive full of Honey.
In the City of Kosambi, there were two Bhikkhus staying in the same temple - one of them whose name was Vinayadhara was very faithful to the Vinaya (Buddhist Canonical law of precept keeping), and the other whose name was Dhammadhara, was extremely dedicated to the art of teaching the Dhamma as his main reference of practise. Both of them had a great number of disciples. One day Pra Dhammadhara used the bathing area and forgot to replace the water in the receptacle for bathing and left it nearly empty. When Pra Vinayadhara saw this he scolded Pra Dhammadhara for his negligence. Pra Dhammadhara then apologised and made the necessary prostrations to make up for his negligence. After he had left the scene, Pra Vinayadhara began gossiping with the disciples that Pra Dhammadhara had made a transgression and didn't even regret it or show penance. When Pra Dhammadhara heard the gossip, he became angry and went to Pra Vinayadhamma and asked him why he was lying about him? Surely it was true that Pra Dhammadhara had already paid his penance and shown regret for his negligence! Why then, should Pra Vinayadhara tell such false tales? The two Bhikkhus began to argue heatedly, causing even their disciples to get involved with the argument. When the Buddha saw this, he went to try to calm the two Bhikkhus, teaching them that peacefulness and mutual support is the way, not to quarrel and disrespect each other and fight. But the two Bhikkhus were so blind that they refused to listen to the Buddha and told him to leave them alone and mind his own business. The Buddha then saw that it was not possible to make them listen, and called Moghalana to help. When Moghalana was also unable to make them listen, the local people lost their faith in the Sangha and threw the Almsbowls over and refused to make further food offerings to Monks. This argument was historical and caused a massive negativity towards Buddhism and the Buddhist faith because of these two Bhikkhus.



The Buddha entered the forest in total disappointment, and it was there, without any hope of people coming to make any more offerings of alms and food, that the Elephant Parilayaka and the Monkey offered him alms, for there were no people making offerings any more.
The creation of this Buddha Image was made as a warning to remember to be Mutually helpful and compassionate to each other, and not to cause trouble and argue, which is directly destructive towards the Buddhasasana.

Kata for Wednesday Buddha (Night time)
Sappaasiwachaadtiinang Nippamandtaatakang Wiyayannaasedti Wisangko Rang Sesanjaabpi Bparissayang Aanagkhedtamhi Sappadt-ta Sappataa Sappabpaaninang Sappaso Bpi Niwaare Dti Bparidtan Dtampanaamase
In Thai; คาถาสวดบูชาพระประจำวันเกิดวันพุธ กลางวัน
สัพพาสีวะชาตีนัง ทิพพะมันตาทะคัง วิยะ ยันนาเสติ วิสังโฆรัง เสสัญจาปิ ปะริสสะยัง อาณักเขตตัมหิ สัพพัตถะ สัพพะทา สัพพะปาณิณัง สัพพะโสปิ นิวาเรติ ปะริตตันตัมภะณามะเส ฯ

Thursday Buddha

Thursday Buddha

This Bpaang shows the Buddha in Meditation sitting under the Bodhi tree in the place of his Enlightenment.
After the Buddha had conquered Mara and his armies, he was filled with Piti (rapture), and attained the will to continue entering into deeper meditative states, one after the other in sequence. By this time, the sun was setting, but his rapture and delight in having conquered his Kilesas (selfish desires), was so great that he had the energy to continue without need of rest. In the first watch of the early evening he was able to pass through the four levels of Jhana (Patamajhana, Tutiyajhana, Dtatiyajhana and Jatutijhana), and leave the conscious state of Material Existence. In the next stage of his meditation (The second watch - it was already dark and Evening had begun), He attained the Catubhatayana and attained Tippajakhu (Divine eye) and was able to see the birth death and extinguishing of all beings in the Universe.



As a result of this, in his third watch, he was able to destroy all of his Kilesas trace the sequence of creation, arisal, becoming, Death and disappearance of all beings in Existence, through examining the sequence of becoming both tracing it in forwards and Backwards direction. He thus was able to understand and teach us about Paticasamupata - the wheel of life becoming and death. As of this moment he became Samma SamBhuddho (The Buddha/Enlightened one).
In his fourth watch (It was Dawning), He raised his mind even further and entered a state higher than ever to a state of Enlightenmen that had never ever been before in any case of Enlightenment; He exclaimed out loud "Since all of my wandering and searchings in all of my countless lives, in search of the Architect of our sufferings (which is Dhanha - Craving), i have never seen nor found him. And now you, great Architect, you shall never build your house in me again, for i have destroyed its foundations, i have rippped down my rooves. My mind is free from Sankharas (conditioned things) which are the creators of the Kilesas (Craving). I have arrived at the end of Danha (Desire and Craving).
The a great Miracle occured; The earth began to tremble, and flowers began to bloom on all the trees and plants . The Devas in heaven came with flower garlands and offered them in celebration of the fact that a Buddha had been born on Earth. Buddhist people of great Faith throughout the ages have thus created Statues and images of Buddha in the moment of his Enlightenment, in order to rever and remember this moment for all time in their hearts. This kind of image for remembrance of Buddha is called "Puttaanussadti", and this particular "Bpaang" (stance) is called "Bpaang Dtrasaruu".

Kata for Thursday Buddha
Bpuurendtam Poeti Sampaare Nippadt-Dtang Mora Yoninang Yena Sangwihidtaa Ragkhang Mahaasadt-Dtang Wanejaraa Jarissang Waayamandtaabpi Newa Sagkhingsu Kanhidtung
In Thai; คาถาสวดบูชาพระประจำวันเกิดวันพฤหัสบดี
ปูเรนตัมโพธิสัมภาเร นิพพัตตัง โมระโยนิยัง เยนะ สังวิหิตารักขัง มหาสัตตัง วเนจรา จิรัสสัง วายะมันตาปิ เนวะ สักขิงสุ คัณหิตุง ฯ

Friday Buddha

This Bpaang is of the Buddha is callled 'Bpaang Ramperng" The Buddha stands with his arms crossed over his heart. His feet are placed close together.
After the episode where two merchants Tapussa and Bhallika had seen the newly Enlightened Buddha, made their offerings and left (these were the first two laymen ever to become disciples of the Buddha), the Lord Buddha rose from where he was sitting under the Rachayatana tree and moved to sit under the Acabhalanikaroda tree and spent time considering the wondrous and most subtle Dhamma he had realised. He considered how difficult it was to undertsand, and the fact that it was almost impossible to grasp for the average mind. He then became a little doubtful that it was worth it to try to explain and teach to Human Beings, and declared to himself that he would not teach the Dhamma to others. At that time, Lord Brahma became aware of what the lord Buddha was thinking, and sent a host of Angels and Deities to go visit the Buddha under the tree he was sitting. They went and paid reverence, and begged the Buddha to please teach the Dhamma to the people. To teach those who have dust in their eyes, and those who are devotees of the Buddha, in the hope that some may attain Enlightenment. The Buddha then took this into consideration, thinking of what previous Buddhas had usually done; namely once they attained Enlightenment, and before entering Nirvana, they would teach and preach the Dhamma and spread it widely for the sake of those who came after them.
The Buddha then contemplated whether there could be anyone capable of understanding the Dhamma he had realised, and thought of the various characters and personalities of different people on Earth. He saw there were people with rough coarse minds, average minds, and also fine subtle minds, with good hearts and merits made. Perhaps some of these might indeed be able to attain enough perfections and merits to finally be able to follow the Buddha's footsteps and attain Enlightenment! He saw some people could be taught easily, some with great difficulty, some could understand, and others not at all. He thus compared them to Lotus flowers that are born under the water and grow in the water; Some flowers remain under the surface, some on the surface, and some rise above the surface. Those people who are like the lotus which has risen above the water and recieves the Sunlight will eventually bloom, and the flower which blooms will also have variations. Some people will attain the realisation of Dharma quickly and easily because they have low amount of cravings and desires, and made great merit in life. Others will attain the Dhammma, but slowly - this type of person should still recieve repeated lessons of the basic principles in order to help condition the character until his practise is safely ensured and constant. This is how the Dhamma should be taught, in order to prevent the Buddha's teachings to not be in Vain. The basic Dharmic principles should be given to all, with the exception of those compared to the lotus underwater, Soft Lotuses who will eventually become nothing but fish food. At this point, the Buddha declared that he would remain on earth as a living Human Being until the day that the Buddha Sasana was founded and fully established to safley survive the passing of time, for the sake of those Humans who wanted to try to Enlighten.
In remembrance of Buddha considering Teaching the Dhamma and establishing Buddhism for the sake of all beings, the Statue of Buddha in the pose of "Bpaang Ramperng " (consideration) was created.



Kata for Friday Buddha
Abp-Bpasannehi Naatassa Saasane Saatusammadte Amanusanehi Jandehi Sataa Gippi Sagaaripi Bparisaananja Dtassannang Mahingsaaya Ja Kudt-Dtiya Yantesehi Mahaawiiro Bparidtandtampanamahe
In Thai; คาถาสวดบูชาพระประจำวันเกิดวันศุกร์
อัปปะสันเนหิ นาถัสสะ สาสะเน สาธุ สัมมะเต อะมะนุสเนหิ จัณเฑหิ สะทา กิพพิ สะการิภิ ปะริสานัญจะ ตัสสันนัง มะหิงสายะ จะ คุตติยา ยันเทเสหิ มะหาวีโร ปะริตตันตัมภะณามะ เห ฯ

Saturday Buddha

Saturday Buddha
This Bpaang is of the Buddha sitting in Samamadhi (concentrative meditation), on top of a Naga, the Naga's head is raised over Buddha's to form a canopy. It is known as "Bpaang Nakbrok"
The Buddha remained in blissful rapture under the Acabhalanikaroda for seven days, whereupon he moved to the Mucalinda tree to the Southeast side of the Bodhi tree. A terrible rainstorm began, pouring down on the forest for a whole seven days without stopping. Payanaga Mucalinda, who was King of the Nagas, came up from the naga Realm in the underworld and coiled himself underneath the Buddha, making a cushion seven stories high, to keep him dry. He rose up and leaned his head over the Lord opening his neck canopy to shade the Buddha from the rain, as well as keeping watch to protect him from all sorts of parasitic, poisonous and preying animals and creatures. As the rains ceased to fall, the Naga King uncoiled and changed into a Human form and raised his hands in reverence to Buddha.



In this moment, the Buddha uttered the following Kata (words);
Sukhoewiwego Dtudtassa Sudtadhammassa Bpassadtoe Abhayaabpach-chang Sukhang Loke Bpaanapuudtesuu Sanyamosukhaa Wiraakadtaa Loke Gaamaanang Smadtiggamo Asmimaanassa Winayo Edtang We Bparamang Sukhang
"Tranquility is the pleasure of he who has listened to and understood the Dharma intently, who sees conditioned things for what they really are, and does not seek to harm others. Of he who has abolished his passions and cravings, lust and desires, he who has stepped beyond all craving for sensual pleasures and endured in his efforts to do away with self conceited attitudes, has the greatest pleasure".
The statue of Buddha sitting on seven coils of the Naga King snake was created to remember this occasion of the Naga paying reverence to Lord Buddha, and the representation of him sitting on top of the coils as if seated upon a royal throne is used for two reasons; 1. Aesthetics, 2. Brahmin influence
A more authentic and historical version of this Buddha image is sometimes seen in the form of the Nagas coils wrapped around and covering the Buddha's body with four or five coils around him. The only part of the body visible being Lord Buddha's shoulders, neck and head, which is also semi enclosed by the head and canopy of the Naga leaning over him.

Kata for Saturday Buddha
Yadtohang pakiniariyaaya Chaadtiyaa Chaadto Naapichaanami Sanjijja Bpaanang Chiiwidtaa Wo Ro Bpedtaa Dtena sajjena So Dti Dte Ho Dtu Kappassa
In Thai; คาถาสวดบูชาพระประจำวันเกิดวันศุกร์
ยะโตหัง ภะคินิ อะริยายะ ชาติยา ชาโต นาภิชานามิ สัญจิจจะ ปาณัง ชีวิตา โวโรเปตา เตน สัจเจนะ โสตถิ เต โหตุ คัพภัสสะ ฯ

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What is Metta?

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Metta is normally translated as "Compassion", or "Loving Kindness". The great meditation teacher Henepola Gunaratana maha tera gives a perhaps more fitting translation; "Loving Friendliness". This is perhaps more fitting due to the fact that Compassion is also used to translate the word "Karuna" (otherwise translated as "Generosity"). Loving Friendliness indeed includes both compassionate and amicable thought processes. In Buddhism we will refer to this kind of thought that is orientated around well wishing, friendly, compassionate and concerned (for the wellness of other beings). Metta is not something we all have automatically, and therefore is an aspect of thought which must first be developed. One of the best ways to do this is by practising meditation to develop metta.

Metta meditation

Metta (Loving Kindness/Friendliness) meditation is an extremely important element of Buddhist practise, and a useful tool for reducing worry, and mental stress and suffering. Development of Metta is essential, as successful attainment of the kind and compassionate mind will lend peace, and quietness to the mind and heart, which helps so much when meditating, because when we have metta we do not have any remorse or regret or guilty feelings blocking our thoughts. This will aid us in being able to concentrate on the object of meditation with a still mind.
One of the Western world's most proficient teachers in meditation is the Sri Lankan master Bhante G (Henepola Gunaratana), who is the resident Master at Bhavana Society in Virginia U.S.A.
Included in this post is the download for his most clear and easily understandable teaching on how to practise and develop Metta using simple gradual techniques.
Metta is not felt from the beginning, we have to develop it slwoly in our hearts; Bhante G explains how to do this in an extremely clear way.

DOWNLOAD METTA MEDITATION TEACHING BY BHANTE G (HENEPOLA GUNARATANA)

Below Pic - Bhante G meditating with a 4 year old daughter of one of his students in Argentina

Website of the Bhavana Society

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The Noble Eightfold Path

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The Eightfold Path is the main body of applied practise for Buddhists to attain the perfection of Merits and Moral Behaviour, which is considered to be the safe path leading to liberation from suffering, Cessation of Illusory Perception, and Ultimate Enlightenment (Nirvana).

The Noble Eightfold Path consists of;

1. Right view (samma-ditthi),
2. Right resolve (samma-sankappa),
3. Right speech (samma-vaca),
4. Right action (samma-kammanta),
5. Right livelihood (samma-ajiva),
6. Right effort (samma-vayama).
7. Right mindfulness (samma-sati),
8. Right concentration (samma-samadhi)

The Eightfold path is well known in all Buddhist traditions and is the basis of the Buddhist practise. This having been said, it is not often clear as to how one should apply oneself to pratising and realising the eightfold path as a manifest practise, constantly present in one's daily life. This i feel is due to the fact that the eight classes of treading the path are listed, but rarely explained in the context of what consists of the practising of each facet of the path.
For example; Right view (samma-ditthi) - it is easy to say that one should practise having the right view, but this suggestion is useless unless it is explained to the disciple what is meant by "right view" - "wrong view" shouuld also be explained, in order for the practitioner to be able to differentiate between the two.
"Right View" (Samma Dhitthi) in the eightfold path, means that one is conscious and convinced of the truth of the concept of the "Four Noble Truths" - (Dhukka, Samutaya, Nirodha and Magkha)
Right effort (samma-vayama), means to practise and maintain the 4 Sammaphadana (leaving behind past negative actions, culturing future auspicious actions, avoiding further negative actions, and maintaining the merits of previous positive actions)
For those who wish to study the complete analysis of what consists of correctly applying the practise of the 8fold path, i shall be publishing an article on this matter on the dhamma blog here on the dharmathai portal. This section of dharmathai dot com is for beginners Buddhism and therefore should not go into too much further detail on this matter here.

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Interdependent Origination

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The Law of Interdependent Origination is another essential aspect of the inner meditative/analytical practise of a Buddhist.
To give a basic explanation of what this law means, let us consider any thing around us in our enviroment which we can interact with. Let's take a bottle of lemonade, for example.
If there was no bottle in existence then the lemonade would not be able to served to you (at least not in a bottle), if you didnt exist as a customer, the bottle wouldnt be produced at all either! If there were no factories, workers, monetary system, sand on the beach (to make the glass for the bottle), then none of these things would have been able to exist.. the chain of interdependent factors allowing us all to exist in this Universe is endless and interwoven to include every single individual molecule and entity in existence. Everything that is, is inter-related and inter-connected. We could not exist without each other! - repeated long term consideration of this and the other basic concepts of Bhuddhist thought (Dharma), are the keys to liberation from suffering (through cutting the roots to the causes of suffering) and the path to Enlightenment and Nirvana

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What is Dhamma?

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"Dhamma" in Pali, meaning "Nature", or, "the way things really are". The study of the Dhamma consists of the renunciation of the causes of suffering and rebirth in illusory existences and realm, in order to escape the suffering that is inherent in all incarnate lifeforms by not havng to ever return. This is acehived by attaining what has come to be known as "Enlightenment", or "Sainthood" (Arahantship).
Dhamma is a technique for self transformation and self liberation (from suffering and eventual rebirth into further states of unsatisfactoriness (suffering/dhukka) Dhamma practise is applied on the basis of contemplation, renunciation and devotional practise whilst maintaining the precepts (either 5, 8, 10 or 227), and applying one's life to the Eightfold Path as taught by the Buddha Sakyamuni. The liberated state (known as Arahantship whilst still alive, and Nirvana when cessation has occured), is attained by practising various techniques of what is now referred to as "Mindfulness meditation" or "Vipassana/Kammathana" practise. The word Vipassana means to develop the mind, or to develop the perception. Kammathana is a phrase which begin to be used more commonly in Thailand by the Forest Tradition Monks of the Tudong lineage of Ajarn Mun and Ajarn Chah. Kamma, meaning "action", or "behaviour" and Thana meaning "basis" or "base".
Bhikkhu Bua Nanasampanno (Ajarn Maha Bua Probably the only living student of the Master Ajarn Mun Bhuridatto, the founder of the kammathana Ascetic tradition. Ajarn Pra Maha Bua Nanasampanno, is well known for the fluency and skill of his Dhamma talks, and their direct and dynamic approach. He is currently the abbot of Wat Pah Bahn Tahd in Udon Thani, Thailand.

Here is Wikipedia's explanation of the word Kammathana;

In Buddhism, Kammathaana is a Pali word (Sanskrit: karmasthana) which literally means the place of work. Figuratively it means the place within the mind where one goes in order to work on spiritual development. More concretely, it refers to the forty canonical objects of meditation (samatha kammathaana), listed in the third chapter of the Visuddhimagga.
The Kammatthana collectively are not suitable for all persons at all times. Each kammatthana can be prescribed, especially by a teacher (kalyaana-mitta), to a given person at a given time, depending on the person's temperament and state of mind.

The path to becoming an Arahant is preceded by 3 other stages, known as Sotapanna, Sakitakami, Anakami (and fourthly; Arahant). The Sotapanna state is known as "stream enterer", Sakitakami is known as "Once returner", Anakami as "Never Returner" and lastly the Arahant status (direct entry into Nirvana upon cessation of the five khandas). These 4 states are considered to be all states of "Noble Beings" - the four kinds of Noble persons are subclassified into 8; 4 path states and four "fruit" states. Path means that one has not attained the state yet, but that one has entered into the way leading to the attainment of that state (fruit state) The most important goal for any serious Buddhist is to acheive as a minimum condition, the Sotapanna state (stream enterer). This is due to the fact that once attainment of stream entry is acheived, one is safe from danger of being reborn as a hell being, asura, peta, or animal. The Sotapanna will only be reborn as a Human Being or in the Celestial Realms as an Angelic Intelligence or a Brahma What is Dhamma? The Dhamma is the doctrine, or Teaching, way, of the Bhuddha. Dhamma also means "nature" or "the way things really are". The Dhamma is a path of practise that leads to wisdom and liberation from suffering. One's understanding of Dhamma becomes ever deeper and profound as one advances along the path, old lessons revealing new truths as one develops deeper insight and understanding of Dhamma; "Just as the ocean has a gradual shelf, a gradual slope, a gradual inclination, with a sudden drop-off only after a long stretch, in the same way this Doctrine and Discipline (Dhamma-Vinaya) has a gradual training, a gradual performance, a gradual progression, with a penetration to gnosis only after a long stretch". The basic gist of practising Dhamma is to Mindfully practise meditation, learn and teach Dhamma as one has understood it, and combine it with the moral principles of Sila (precepts), and to use these tools to live according to the principles of the Noble Eightfold Path..

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