Manual of Self-Awareness

by Luangpor Teean Jittasubho



[ 1 ]


If we have right understanding, Dhamma practice 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, for example, 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 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 Pańńā or calmness under delusion.


The second is 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 Pańńā.  This Pańńā does not arise from intellect.  It arises from the Law of Nature.  We call it Nanā Pańńā of Vipassanā (Wisdom of Insight).


What is the meaning of Pańńā arising?


It means Pańńā 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 exists permanently.


Everybody has this set of formulas within himself.  After attaining the End of Suffering, Nanā 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.