A MANUAL OF SELF-AWARENESS

A MANUAL OF SELF-AWARENESS

By – Luangpor Teean Jittasubho

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Content
IntroductionPart One Cultivating Self-awarenessPart Two Walking on the
PathPart Three Obstacles and SolutionsAppendix Objects of InsightLearn
from the Master

Introduction
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[1]
The Dhamma (the Truth) which I am talking belongs to everybody. It does
not belong particularly to any religion, whether Buddhism, Brahmanism or
Christianity; nor to any nationality , whether Thai, Chinese, French,
English, American, Japanese or Taiwanese. Anyone who realizes it, posses
it.
One who realizes it, posses it. One who does not realizes it, does not
posses it. It exists in everybody regardless of his religion.
Having realized it, you cannot prohibit others from cultivating it.
Having realized it, you cannot destroy it, because it is indestructible.
Nothing can destroy it.
It is impossible to stop others from realizing it because who cultivates
it will realize it himself.
Once having realized, it is impossible to destroy because it is so all
the time.

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[2]
Man himself is religion.
Dhamma is in man. Man is Dhamma.
The ancients said “heaven or hell is in the mind, so is Nirvana (the
extinction of all defilements and suffering).”
Where is the mind?
Have you ever seen the mind?
If you have never seen it, you should practice until you know what the
mind is.
Hell is mental suffering or unhappiness. When it fades away, we are in
heaven. Whenever anger recurs, we then revert to hell.
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[3]
The Buddha-nature is the mind that is clean, clear, calm, pure, bright
and quick. This kind of mind exists in everybody without exception.
Water and mud are not the same thing. It is the mud that makes the water
look turbid. But the water itself is clear. Our mind is the same. If we
realize this, we will gradually follow the Path. The Buddha-nature is
the mind that is clean, clear, calm and pure. When the mind is pure, the
mud cannot pollute the water any more. When the mind is bright, the mud
will transform into sediment and break through the bottom. When the mind
is quick, it is light and can see everything.
The Mundane Dhamma (Worldly Truth) and the Transcendent Dhamma (Ultimate
Truth) are in co-existence. If we really realize the latter, then we can
distinguish them from each other. If we do not realize it, we cannot
make a distinction.
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[4]
The Dhamma that made Siddhartha become an Arahant or the Buddha existed
prior to him. It is the neutral mind that exists at the moment (neither
being happy nor sad).
While you are listening to me now, how is your mind?
It is neutral.
Are you conscious of this state of mind?
If you are conscious of this neutral mind, this is what we call
calmness. You can work, talk or think anything. This kind of mind
requires no effort.
It can be easily taught, but one who does not understand it tends to
make something easy unnecessarily difficult or something simple to be
complicated.
This neutral mind (is natural and) requires no effort.
Everybody has this kind of mind, but we have never looked before. It is
called Upekkha [Equanimity].
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[5]
Man is born to think. He thinks this and that endlessly.
Thoughts flow all the time like a stream.
Thought is the quickest thing. It is quicker than lightning or anything.
Suffering arises because we do not see thought. Thought itself is not
suffering. When thought arises, we do not see, know and understand it
simultaneously, so greed, anger, or delusion arises and brings us
suffering.
In fact, there is no greed, anger, or delusion. They occur because we do
not see “the source of the mind”.
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[6]
So let us cultivate self-awareness. When thought arises. We see, know
and understand it. It is Sati-Samadhi-Panna
(Awareness-Attention-Insight). We call it “self-awareness”. Whenever we
are aware, thought cannot concoct. If we do not see it, it will concoct
endlessly.
This method is the shortest way to Sudden Enlightenment.

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Self-awareness
Let us be aware of the movements of the body, for example, while we are
blinking, be aware; while we are breathing, be aware. When thought
arises, be aware. This is what we call Sati or Self-awareness.
Self-awareness is invaluable. We cannot buy it, nor can anyone cultivate
it for others. Foe example, when I am clenching my hand, is anyone
conscious of my feeling? No one is. Outwardly, you can see I am making a
fist, but you are not conscious of my feeling. Similarly, when someone
is making a fist, I can see but I am not conscious of his feeling.

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Rhythmic Movements
There are certain techniques to do certain jobs in order to achieve the
end. In the same way, the cultivating of self-awareness to achieve
Sati-Samadhi-Panna (Awareness-Attention-Insight) needs technique too.
Do not sit still. Move rhythmically all the time.
Do not close your eyes.
You can sit in any position or on a chair, stand or lie down.
Now I will suggest the method to you. (See illustration)
1. Rest the hands palm down on the thighs.
2. Turn the right hand onto its edge, be aware; do it slowly, then stop.
Do not say to yourself “Turn the right hand”, being aware is enough.
3. Raise the right hand up, be aware, then stop.
4. Lower the right hand to rest on the abdomen, be aware, then stop.
5. Turn the left hand onto its edge, be aware, then stop.
6. Raise the left hand up, be aware, then stop.
7. Lower the left hand to rest on the right hand, be aware, then stop.
8. Move the right hand up to rest on the chest, be aware, then stop.
9. Move the right hand out, be aware, then stop.
10. Lower the right hand onto its edge on the thigh, be aware, then
stop.
11. Face the right palm down, be aware, then stop.
12. Move the left hand up to rest on the chest, be aware, then stop.
13. Move the left hand out, be aware, then stop.
14. Lower the left hand onto its edge on the thigh, be aware, then stop.
15. Face the left palm down, be aware, then stop. the same as 1.


This is the complete illustration

This is a practical way of cultivating self-awareness. We do not have to
study the Scriptures because they are only words. Studying the
Scriptures is not the way to Enlightenment. This practice is the way to
Enlightenment.
There are 8 steps of rhythmic movement in standing, 7 steps in sitting
down.
We should also be aware in other positions, such as lying on our
left-side, right-side or laying flat on our back; getting up from the
left-side, from the right-side and from laying flat on our back.
You should cultivate self-awareness frequently.

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Walking back and forth (Cankama Walking)
After sitting for a long time which may cause pains and aches, we can
change the position to the walking back and forth. After walking for a
long time, we can change to the sitting posture.
This is called changing of the positions; sitting, lying, standing,
walking. You should allot them properly.
Do not move the arms while walking. We should fold the arms across the
chest, or clasp the hands behind the back.
While you are walking back and forth, be aware of the feeling of the
feet. It is not necessary to say to yourself, “right foot moves”, “left
foot moves”.
Do not walk too fast or too slow, walk naturally.
Be aware while you are walking. If you walk without self-awareness, it
is useless.

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Cultivating Self-awareness in Daily Life
To cultivating self-awareness, we must practice as much as possible. We
can practice even when we get in a car or on a bus.
While we sitting on a bus or in a car, we lay our hand on the thigh and
turn the palm up and down, or we run the thump over the fingertip, or we
make a fist and open it repeatedly. Do it slowly and be aware.
Wherever or whenever you practice, take it easy like playing. Only move
one hand at a time, do not move both hands at same time. If you move the
right hand, do not move the left hand. If you move the left hand, do not
move the right hand.
Someone might say, “I am very busy. I do not have time to practice.” Or
“I cannot do it, I am not pure enough.” These are excuses.
If we intend to do something, we can find time to do it. Whatever we do,
be aware. For example, if you are a teacher, when you pick up a pen,
pick it up with awareness. While you are writing, be aware.
This is the natural way to cultivating self-awareness, learning Dhamma
with nature.
While you are having a meal: pick up the spoon, be aware; take the food
into your mouth, be aware.
While you are chewing food, be aware; swallowing food, be aware.
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Practice Continuously Like a Chain.
I guarantee the teachings of the Buddha and the method I teach. I
guarantee what I am saying, if you are serious enough and practice
continuously like a chain or the hands of the clock that rotate all the
time.
To practice continuously like a chain or like the hands of the clock
does not mean that you have to cultivate self-awareness by doing
rhythmic arm movement or walking back and forth all the time.
The word “to practice all the time” means to be aware while doing all
daily tasks; washing clothes, sweeping floor, cleaning house, washing
dishes, writing, or buying and selling, just be aware. This awareness
will accumulate little by little like the raindrops fall into a good
container and fill it to the brim.
When we walk forwards or backwards, move the hand in or out, be aware.
When we go to bed, we can make a fist and open it repeatedly until we
fall asleep. When we wake up, we should continue our practise. This is
called cultivating self-awareness.
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Summary
Practice the rhythmic movement continuously like a chain as the Buddha
taught. Be aware of it at every moment; standing, walking, sitting,
lying, bending, or stretching.
When you practice the rhythmic movement; turning the palm up and down,
raising the hand, lowering the hand, be aware. When you are nodding and
raising your head, be aware; leaning to the left, leaning to the right,
blinking the eyes, opening the mouth, breathing in and out, be aware.
When thought arises, be aware. Be aware of the movement all the time. Do
not sit still.
This is the technique of cultivating self-awareness.
The essence of practise, a “handful leave”* Dhamma, is being aware of
the movement of the body and the movement of the mind.
I guarantee, if you practice continuously and seriously as I have
taught, in at most three years, suffering will end. It may take only one
year. For some people it may take only one to ninety days. The result is
that suffering will decrease or cannot disturb you any more.
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* The Lord Buddha and a group of monks went into the forest. He held a
handful of leaves up and asked the monks, “The leaves in the whole
forest and the leaves in my hand which ones are more?” The monks
replied, “The leaves in the forest, sir”. The Lord Buddha then said,
“What I know are as much the leaves in the forest but what I teach you
are as much as the leaves in my hand.”

Part Two
Walking on the Path
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Be sure that our objective in practicing Dhamma is self-knowledge.
We should start from the basic stage and go step by step as the Buddha
taught. If we do not follow this way, there will be no progress in our
practice.
Basic Stage
Seeing Thought-Mind Stage
Recommendations

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Basic Stage
For the beginners, doing rhythmic arm movement is better than walking
back and forth. Move the arm rhythmically, slowly, gently and lightly.
When it stops, be aware of it. When it is moving, be aware of it. If you
move the arm too fast, you cannot catch up with the bodily feeling that
arises because the awareness is not strong enough.
We should practice continuously, regardless of tiredness. If we think we
are tired and take a break, there will be no chain of continuity.
After you have realized something called Roop-Nahm (body-mind), then you
can walk back and forth.
You must really realize it. When thoughts arise, do not stop them. Let
them flow, do not follow them but come back to Roop-Nahm. Always be
aware of Roop-Nahm.
Sometimes, Piti (rapture) will arise. Piti will carry us away from being
aware of Roop-Nahm. As long as we are not aware of Roop-Nahm, our mind
will be gradually dulled.
Thoughts will arise, let them arise freely. You might feel dizzy or
suffocated if you suppress them. Be relaxed, do not worry whether you
are aware or not.
The first stage that one will realize is Roop-Nahm Objects. These are
Roop (body), Nahm (mind), Roop acting, Nahm acting, etc. (see the
Appendix). One should review them backwards and forwards, over and over.
While we are reviewing these Objects, thoughts will arise. Let them go.
Whenever we are aware, the mind will stay with Roop-Nahm Objects. Review
them backwards and forwards until they are embedded in the mind.
When thoughts arise, sometimes we are carried away by them which might
make walking or doing rhythmic movements faster or quicker. We should be
aware and slow down. It does not matter how long it takes.
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Seeing Thought-Mind Stage
After one has realized Roop-Nahm Objects completely, one should keep on
observing thoughts.
Speed up the rhythmic arm movement or walk faster.
Do not suppress thoughts. Practice with ease. Observe thoughts with
ease.
Whenever thought arises, whether gladness or sorrows, be aware of the
bodily movements, then thought will stop immediately.
Generally, when thought arises, the mind will be dragged along like a
kitten trying to catch a big rat. The rat (thought) is bigger and
stronger than a kitten (awareness). When the rat shows up, the kitten,
by nature, will catch the rat. The rat is frightened and runs away with
the kitten holding on. After a while the kitten become tired and let thr
rat go. Similarly, thoughts will arise endlessly and stop by themselves.
As we cultivate self-awareness more and more, it is like we keep feeding
a kitten until it becomes a big, strong cat. When thought arises, the
mind will not be dragged along and thought will stop immediately.
If thought arises powerfully, we have to clench our fist tightly, or do
whatever actions that suits us. If it is strong enough, then thought
will stop by itself.
Keep on practicing. Whenever thought arises, you will be aware of it
immediately. As I have often told you, if there are two men and one
chair, the man who is stronger and quicker will occupy the chair. When
we cultivate self-awareness more and more, this self-awareness will
replace the “unawareness”, so the “unawareness” will gradually decrease.
Let thoughts arise, the more thoughts arise the more we are aware. When
self-awareness increases more and more, it will catch up the thoughts.
Suppose that 100 thoughts arise, we are aware of only 10 but we are not
aware of the other 90. Next, thoughts are 100, we are aware of only 20
but not the other 80. We continue our practice until we are aware of 80
but not the other 20. Now, we are aware of 90 thoughts, then 95. When we
are aware of 95 out of 100, we should practice earnestly. Do not be
discouraged or slack or sleep during the daytime.
When thought arises, we are aware of it immediately again and again. Our
mind will change at this point. The Path starts from here. It is the
beginning of Nirvana.
Formerly, the mind was in the dark and did not know the Path. When it
can overtake thoughts, then the mind will be illuminated. This light is
not the external light that can be viewed by the naked eyes. The mind
itself is free and illuminated. It is called “wisdom eye”, the arising
of Panna Nana of Vipassana (Insight).
We should continue practicing rhythmic arm movement or walking back and
forth. We can practice at any speed we like.
Keep on practicing. Let Panna (Insight) itself penetrate the Objects of
Insight. There is no need to learn from any teacher or scripture.
When Panna penetrates the Objects of Insight, the mind will be free step
by step. There are 5 steps: the first Jhana (the stage of seeing,
knowing and touching the Objects of Insight with the mind), the second
Jhana, the third Jhana, the forth Jhana, and the fifth Jhana,
respectively.
When we know, see and understand these Objects of Insight, thought will
arise quicker.
When we reach the last step, Nana will arise by itself. Once I attained
this state, I understood the saying that “the Lord Buddha had his hair
cut only once”.*
Whenever you have attained “This”, you could understand it. You cannot
know it before hand. If you know it before hand, this is knowledge or
Jintanana. It is not “Being”.
When I see, know and understand “This”. I realized “Oh ! the Lord Buddha
had his hair cut only once”, that does not mean the real hair. It means
“This” was cut off. As we fasten a rope tightly between two poles, when
we cut it in the middle, each part will return to its pole and cannot be
rejoined.
We will know and see the “Change”. It is absolutely light as if it is
weightless. It is the end. When it ends, Nana will arise and one will
realize the End of Suffering.
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Recommendations
There are two kinds of thought.
The thought that comes in a flash, then goes away. This kind of thought
brings anger, greed or delusion. The second kind is the thought that we
deliberately think. This one does not bring anger, greed or delusion,
because we intend to think with mindful-knowledge.
In this method, do not try to suppress thoughts. Let thoughts arise
naturally. The more thoughts arise, the more we are aware. Some people
feel annoyed with the distractions and worried that there is no Samadhi
[Meditation]. That is a misunderstanding. Distraction is a good thing
because the more thoughts arise, the more we are aware. Keep on
cultivating self-awareness earnestly, but do not concentrate.
When thoughts arise, do not suppress them but detach from them by being
aware of bodily movements. Self-awareness will replace the
“unawareness”.
Observing thought is the most important thing which most people ignore.
When thoughts arise, we begin to criticize or make comment on it. This
means that we “get into” thought. It is not “letting go” of thought. It
is “knowing” thought, not “seeing” thought.
If we keep observing thoughts without any bodily movement, when thoughts
arise, we will “get into” them easily. Therefore, it is necessary to be
aware of the bodily movements. When thought arises, we will see, we will
know.
Whenever we see ghosts, deities, Buddha images, crystal balls or even
the Lord Buddha, that is not true seeing.true seeing. It happens because
the mind wanders away. We do not see the thought so the mind concocts by
itself. It concocts because we do not see “the source of
When thought arises without our seeing, it will conjure up ghosts,
colours, lights, deities, hell or heaven. Whatever it is, we will see it
as such. It is an illusion. It is the mind’s trick.
The seeing is true. What is seen is not true, so it cannot free the
mind. Only if we see realities, the mind will be free from suffering.
This is the shortest Path; when thought arises, be aware of it
immediately. This is the authentic Dhamma Practise. Doing the rhythmic
movement is only the technique (which can help to see thought).

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* When Prince Siddhartha (the Lord Buddha) decided to leave the worldly
life to become the recluse, he left the palace. He changed his clothes
and cut his hair at the river bank.
It was told that the length of his hair was about two inches long and
did not grow any more.


Home Next






Part Three
Obstacles and Solutions
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There are some obstacles in this method. I will recommend you how to
solve these obstacles that may occur to the practitioner.
Strain, Dizziness, Giddiness, Suffocation
Drowsiness
Calmness under Unawareness
Vipassanu
Jintanana
Vipallasa
Summary
Epilogue
Warning

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Strain, Dizziness, Giddiness, Suffocation
When we first begin our practise, we tend to concentrate. We want to
know, see, be and have. This is not the right understanding. If you want
to know, see, be and have, you might get strain, dizziness, giddiness or
suffocation. This is not the correct practise.
When thoughts arise so much, we do not like it and try to suppress them.
This brings us trouble.
The correct method is practicing with ease. Look far away and cultivate
self-awareness lightly and gently. Do not concentrate. Move or walk
comfortably and rhythmically with awareness.

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Drowsiness
If you feel sleepy while practicing, you should change to another kind
of work, for example, weeding, washing your face, taking a bath, washing
clothes. We should find a way to avoid the obstacle.

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Calmness under Unawareness
Calmness under unawareness is called Piti (rapture), clinging to
calmness. This is an obstacle. The cultivating of self-awareness is not
to obtain this kind of calmness, but always be aware of the movements.
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Vipassanu
After we have attained Roop-Nahm Objects, this is the end of the basic
stage. Someone will stop practicing because he thinks that he has
attained the highest Dhamma. At this stage, knowledge will arise
endlessly and we will be proud of this knowledge. When thoughts arise,
he does not see them, and then gets into them.
One who attaches to Vipassanu will be talkative and arrogant.
The knowledge of Vipassanu will soon be forgotten and makes man too
proud of himself. This is called Vipassanu.
The solution is doing rhythmic movement with ease, do not concentrate or
desire for the result. Do the movements lightly and gently.
When thought arises, be aware of the bodily movements.
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Jintanana
When one realizes Paramattha Objects (see Appendix), Piti [rapture] will
arise. One is delighted of this knowledge.
In general, Piti is good but according to this method, Piti is the
obstacle of attaining the End of Suffering.
When Piti arises, one will attach to it. We should do the bodily
movements vigorously and as much as we can to turn the mind away from
Piti and back to the movements. Do it slowly and rhythmically. When
self-awareness increases more and more, Piti will gradually fade away
and the mind will return to the ordinary state.
Suffocation, giddiness or strain may arise. We should practice with
ease, look far away and move gently. We should not stop practicing
because of these obstacles but continue our practise earnestly. Do not
sleep in daytime but rest at night.
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Vipallasa
According to the texts, Vipallasa means seeing false as true, hell as
heaven, evil as good.
Vipallasa is the state of mind when one discovers something excellent
and thinks that he can keep it. So he leaves self-awareness behind to
get that thing. It is like it was stolen by a thief. When he starts
looking for it, it is no longer there. It is hidden.
One should not leave self-awareness even at the End of Suffering or
whatsoever.
I realized the End of Suffering after I attained it. At that moment, I
was in the state of Vipallasa. I clung to ecstasy because I had never
been like this before.
I was walking back and forth and I felt like I was floating above the
ground about 1-2 metres. Actually, I was walking on the ground. I clung
to that ecstasy but it did not last for long. Then I was aware of
myself, “Eh! Why is it so?”
I began to review the Objects of Insight. At this stage, you should
review the Objects backwards and forwards, but this does not include
Roop-Nahm Objects.
After reviewing the Objects, the ecstasy will gradually fade away. The
mind will return to the ordinary state.

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Summary
If there is strain, dizziness, giddiness or suffocation, we should do
the movements gently. Do not concentrate. Do it with ease, look far
away, then the uncomfortable feeling will loosen by themselves.
The solving method of Jintanana is the same.
Vipassanu and Jintanana must be solved by correcting the technique. Do
not review the Objects of Insight.
In the case of Vipallasa, we must review the Objects of Insight
(Paramattha Objects). Practice with ease. When the Objects are clear,
the strain will gradually decrease.
Let thoughts arise, do not suppress them.
When you practice, you must take care of yourself. Do not expect other
people to take care of you. When anything that is not normal arises, you
must stop practicing immediately. That abnormal state will gradually
decrease by itself.

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Epilogue
[1]
If we have right understanding, Dhamma practise will not be difficult.
The Truth that the Buddha taught exists in man. What he taught, everyone
can do.

[2]
This method is easy. It is not necessary to study the Scriptures because
the Truth exists in man. Everyone can be aware of the movements of his
own body and mind.
Though we are not aware of ourselves, the bodies still move and thoughts
arise, but we are not aware of them. The mind will conjure up unreality
if we are not aware of the movements of the body and the mind.
This method is nothing other than being aware of the movements of the
body and the mind. In other methods, there are many activities, keeping
precepts or practicing concentration.
This method is not related to anything else. Why not? Because the Truth
exists within ourselves.

[3]
when we cultivate self-awareness, we should let every part of the body
and the mind work naturally. Do not force them against their nature.
This technique can be applied naturally, and does not do anything
against the body’s functions:
Eyes – to see
Ears – to hear
Nose – to smell
The bodily movements must be done in a natural manner according to their
functions.
The mind generates thoughts, let it functions freely.
Do not do anything against the natural functions (of the body and the
mind), but cultivate the self-awareness to catch up with the movements
(of the body and the mind).

[4]
There are two kinds of calmness.
The first is the calmness under unawareness, a dull calmness like a
brick or stone. It is called calmness without Panna or calmness under
delusion.
The second is the calmness with awareness. It may not be called
calmness, but should be called Enlightenment. This kind of calmness is
calmness without anger-greed-delusion, calmness without ignorance,
calmness without unawareness. Whatever you call it, it is only words.
Calmness with awareness means we do not want anything else. We no longer
seek for teachers or methods or places. Calmness means cessation.

[5]
The rhythmic bodily movements and the cultivating of self-awareness
cause Panna. This Panna does not arise from intellect. It arises from
the Law of Nature. We call it Nana Panna of Vipassana (Wisdom of
Insight).
What is the meaning of Panna arising?
It means Panna arises from the realization of a set of Insight Formulas.
It is not necessary to learn these formulas from the Scriptures.
This set of Insight Formulas means success which is within the formulas
themselves, as diamond buried in the mud, after being sifted, only the
diamond remains.
We should practice until these formulas appear naturally and exist
permanently.
Everybody has this set of formulas within himself. After attaining the
End of Suffering, Nana will arise, “Birth is extinguished, Existence is
extinguished, the religious life is complete and there is nothing left
to do”. The studying of Buddhism ends here.

[6]
“Cutting the hair only once” means the body returns to its original
state and the mind returns to its original state by the Law of Nature.
“This” is neither long nor short. It is insipid, wonderful and
respectable. You have never attained it before.
Dhamma is not what you can imagine, you have to practice until attaining
the state of “Being”.
Everyone should keep in mind that if we do not attain this state, when
we are nearly die, about 1-2 seconds to 5 minutes before the last
breath, we will experience “This”, then our breathing stops. “This” is
the Truth, the Ultimate Truth.
Everyone must die and will experience “This”. If we do not realize
“This”, we will live in the mundane world. If we realize “This”, it is
the way out.
When we see “This” (Birth-Extinction state), we will realize the state
of dying. It must be like this. We will know how to die. Everyone must
come to this point. No one can escape because everyone must die. This
Truth is unchangeable whether one realizes it or not. It is so.

[7]
Being aware of the movements of the body and the mind can lead us to
this point (the End of Suffering). This is the Path to walk by one’s
self. It is the one and only Path. This Path is different from others.
You will realize Roop-Nahm Objects within 5-10 days, if you practice
earnestly. One who practices seriously, within 1-3 months, his state of
mind will change. It is the beginning of the Path.
If you are a conscientious man, no longer than 3 years, you will attain
the End of Suffering. For one who is not serious enough, it is useless
even after 10 years.
I have challenged many people to practice. More or less, some must have
realized.

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Warning
You should not practice according to your own content, opinion or
thought. In order to make your practise progress, you should be obedient
to the instruction of the “craftsman” (the Teacher).
You should avoid talking to each other and refrain from talking all
kinds of addictive things such as cigarettes, tea, coffee, etc.
otherwise your mind will be attached to them.
You should practice with determination. Do not deceive yourself.
Do not sit still. Keep doing rhythmic movements continuously.
Do not concentrate. Practice with ease. Open your eyes. Let thoughts
arise freely, do not suppress them.
For this method, you will see, know and understand this way (see
Appendix). If you see other than this, it is not correct.

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Appendix

Objects of Insight *

Basic stage: Roop-Nahm (body-mind) Objects:
- Roop, Nahm; Roop acting, Nahm acting; Roop disease, Nahm disease
- Dukkham-Aniccam-Anatta (unbearable-unstable-uncontrollable)
- Sammati (supposition)
- Sasana (religion), Buddhasasana (Buddhism)
- Papa (sin), Punna (merit)

Seeing Thought-Mind stage: Paramattha (mind-touchable) Objects:
- Vatthu (matter), Paramattha (actual existence), Akara (changingness)
- Dosa-Maha-Lobha (anger-delusion-greed)
- Vedana-Sanna-Sankhara-Vinnana (feeling-perception-mental
formation-knowingness)
- Kilesa-Tanha-Upadana-Kamma
(defilement/stickiness-craving/heaviness-attachment-action)
- Silakhandha-Samadhikhandha-Pannakhandha
- Kamasava-Bhavasava-Avijjasava
- Bad bodily action, how it causes suffering, if there is hell, Which
level we would fall, How many days, months, years would it be?
- Bad verbal action, ................................
- Bad mental action, ...............................
- Bad bodily, verbal and mental action altogether,
................................
- Good bodily action, how it is blissful, if there is heaven or Nirvana,
which level we would be. How many days, months, years would it be?
- Good verbal action, ................................
- Good mental action, ...............................
- Good bodily, verbal and mental action altogether,
................................
- Birth-Extinction State (the End of Suffering)


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* The spiritual objects which one will realize when self-awareness is
full and complete.