One cannot perform an action that helps others without

first generating love, compassion, good will;

and as soon as one starts developing such pure mental qualities,

one starts enjoying heavenly peace within.

When you help others, simultaneously you help yourself;

when you harm others,

simultaneously you harm yourself.

This is Dhamma,

truth, law—the universal law of nature.

The stronger the ego,

the further one is from liberation.

One essential aspect of right livelihood is giving charity,

sharing a portion of what one earns with others.

Then one earns not only for one’s own benefit

but also for the benefit of others.

Such as body requires exercise to strengthen it.

There are four exercises to strengthen the mind.

By developing sammā-sati,

you will learn to fix your mind more firmly in the present reality,

and you will find that you can easily recall the past when needed,

and make proper provisions for the future.

Just observe; just remain aware.

The name of the sensation is not important;

What is important is to be aware of the reality of the sensation

without reacting to it.

One must be aware of the present reality within oneself,

without any craving or aversion.

Sustaining this awareness continuously from moment to moment—

this is sammā-samādhi.

By training your mind to remain focused on

one point,

a real object of

the present moment,

without craving or aversion.

The third step of Dhamma, paññā:

neither giving a free licence to the defilements nor suppressing them,

but instead allowing them to arise and be eradicated.

paññā leads to nibbāna,

liberation from all impurities, full enlightenment.

By nature,a pure mind is full of goodwill and compassion for others.

Similarly, without any effort one abstains from actions that harm oneself.

healthy thoughts is thoughts about Dhamma, the way to liberate oneself.

So much confusion exists because

the way things appear to be is totally different from their real nature.

The change is so rapid and continuous that one’s senses cannot detect it, then the illusion is far more difficult to break.

When the understanding of anicca, anattā, and dukkha is strong,

this wisdom will manifest in one’s daily life.

One comes out of illusions and lives a happy, healthy life.

If the mind remains balanced,

it becomes sharper and more sensitive, capable

of detecting subtle sensations.

Working patiently, persistently;

you will certainly be successful.

The technique is to remain equanimous in the face of any sensation.

You will reach the stage in which

you can smile at any sensation,

knowing it is anicca, bound to pass away.

If you work in this way,

gradually the entire law of nature will become clear to you.

Wherever there is attachment,

there is bound to be misery.

There are four types of attachment:

1,attachment to one’s desires, to the habit of craving.

2,clinging to ‘I, mine,’ without knowing what this ‘I’ really is.

3,attachment to one’s views and beliefs

4,clinging to one’s rites, rituals, and religious practices.

The source of the process of suffering,

the deepest cause, is ignorance.

If one is ignorant,

one gives valuations and reacts to the sensations,

generating new misery for oneself.

But if wisdom arises,

one simply understands that

subatomic particles are arising with a predominance of one or another element,

and that these are all impersonal,

changing phenomena, arising to pass away.

With this understanding,

one does not lose the balance of one’s mind when facing any sensation.

If one does not give the input of a new reaction to the mind,

automatically an old reaction will give its fruit,

nmanifesting as sensation.

One observes, and it passes away.

Again one does not react;

In this way, by remaining aware and equanimous,

old sankhārā arise and pass away,

one after another: one comes out of misery.

The technique works by the law of nature.

Anyone who starts working in accordance with natural law

is bound to come out of misery.

On the path of Dhamma there is no place for crying.

If you make a mistake,

then you should accept it in front of an elder

in whom you have confidence,

and resolve to be careful not to repeat the mistake in future.

By the law of nature,

anyone who starts working in accordance with natural law

is bound to come out of misery;

this is the greatest possible miracle.

One’s progress on the path can be measured

only by the equanimity one develops

towards every sensation.

Every sensation, whether gross or subtle,

has the same characteristic of impermanence.

In every case one understands the impermanent nature of all sensations;

then one can smile when they arise and when they pass away.

When such deep-rooted sankhārā arise on the surface,

if one continues to observe without reacting,

the sensation passes away,

and with it the sankhārā of which it is a manifestation.

Whatever arises in the mind is also accompanied by a physical sensation. Sensation is of central importance

for experiencing the reality of both body and mind.

In order to observe the truth of oneself

one must be aware of sensations and

remain equanimous as continuously as possible.

There is no greater rest for the mind than to

remain aware and equanimous.

One cannot experience nibbāna

until the heaviest sankhārā have been eliminated.

where nothing arises, and therefore nothing passes away—

the indescribable stage of nibbāna.

One remains equanimous towards sensations,

understanding their impermanent nature.

This is equanimity at the depths of the mind,

which will enable one to remain balanced

amid all the vicissitudes of daily life.

The highest welfare is the ability to keep the balance of one’s mind

in spite of all the vicissitudes, the ups and downs, of life.

Dhamma is: nature, truth, universal law.

To become master of the present moment,

master of yourself.

Keep growing in Dhamma,

Impermanent truly are conditioned things,

by nature arising and passing away.

If they arise and are extinguished,

their eradication brings true happiness.

The processes that one observes within oneself

also occur throughout the universe.

He is ultimately responsible for his own suffering,

he calmly and peacefully does what he can to change the situation,

he has only love and compassion for those who are harming him.

All he creates for the future is brightness.

When one experiences this truth,

the madness of finding fault with others goes away.

Sīla, morality, which is the foundation of the technique.

Sīla is also universal and nonsectarian.

whatever arises in the mind,

will be accompanied by a physical sensation.

However, each division or subdivision of the discourse

concludes with the same words.

There may be different points from which

to begin the practice,

but no matter what the starting point,

a meditator must pass through certain stations,

certain experiences on the path to the final goal.

These experiences, essential to the practice of Vipassana,

are described in the sentences

repeated at the conclusion of each section.

How soon one may reach the goal

depends on how much work one does,

and how large an accumulation of past sankhārā one has to eradicate.

Once you find a technique to be suitable,

work at it seriously so that you may progress to the final goal.

There is never any secrecy in Dhamma.