We must know roop-nahm (body-mind), must know roop- acting nahm- acting, must know roop -disease nahm- disease. There are two kinds of roop- disease nahm -disease. With diseases of the body, like headache, stomachache and wounds, we have to go and see the doctor at the hospital. The disease of the mind is dosa moha lobha (anger delusion greed). For a cure we must depend upon this method of developing sati (awareness).
Then we must know sammuti (supposition). Whatever sammuti is in the world, know it to the end.
Then we must know sasana ("religion"), we must know Buddhasasana ("Buddhism"). Sasana is everyone without exception. Sasana means the teaching of one that knows. Know Buddhasasana. Buddha means one that knows, one that is awake, one that is blessed with Dhamma, which is sati samadhi panna (awareness setting up the mind knowing). So we develop panna.
Then we must know papa (sin), must know punna (merit). Papa is dark, stupid, not knowing how it is. Punna is clever, knowing, knowing everything. Whoever doesn't know is called somebody who still doesn't have punna.
End of Stage 1. There will arise an obstacle at this point, because we attach to the knowledge of vipassana-upakkilesa. Vipassana-upakkilesa (defilement of insight) is when we know outside ourself endlessly. We must withdraw. We must not enter thought.
STAGE 2: TOUCHABLE OBJECT
Use sati to see thought. When thought arises know it, see it, understand it, and touch it. As soon as thought arises cut it away immediately. Do it like a cat pouncing on a rat. Or like a boxer that, climbing into the ring, must box immediately. The boxer needn't pay respect to the teacher. Lose or win, the boxer must box. We must not wait for anyone. Or like digging a well. When we find water, it is our duty to scoop out the mud, scoop out the mire, scoop out the water until it is finished. Scoop out the old water to the end. Now new water from inside will come out. We must stir at the edge of the well, clean the edge of the well, clean out the mud, and clean out the mire. Do it often. The water will become clean by itself. When the water is clean, anything that falls into the well we will know, see and understand immediately. The cutting out of thought is the same. The quicker we cut, the better it is.
Then let us see vatthu (thingness), see paramattha (mind-touchable), see akara (changingess). Vatthu means things that exist in the world, everything in humans and the mind of humans and creatures. Paramattha means things that really exist, we are seeing, having, being it, right now in front of us, touchable with the mind. Akara means changingess. Suppose we have a full can of dye, originally of one hundred percent quality. If we dye cloth, it will adhere to the material one hundred percent. When we know, we see, we can touch with the mind, the same full can of dye but the quality declines. Take it to dye cloth; it will no longer adhere to the material. This we must really see, must really know.
Then see dosa moha lobha.
Then let us see vedana sanna sankhara vinnana (feeling percept conceiving knowingness), see them, know them, and touch them. Really understand this. We needn't doubt.
Now there will arise a little piti (rapture), but piti is an obstacle in the higher practice of Dhamma. We must not be interested in that piti: we must come to see thought. This is the beginning of the touchable object of this method of developing sati, of one that has panna.
Continue to see thought. There will occur knowledge, or nana , or nana-panna (the knowledge of full direct awareness-knowing).
See, know, and understand kilesa tanha upadana kamma ("defilement"/ stickiness "craving"/ heaviness attachment action). Therefore attachment will lose its taste, loosen its grip and fade, just as poor quality dye cannot adhere to material.
There will again arise piti. We must not be interested in that piti. Uproot satisfaction and dissatisfaction.
Continue to see thought, to see the mind that is thinking. There will occur a kind of nana, to see, to know, and to understand sila (normality), silakkhandha samadhikkhandha pannakkhandha (the gathering together, containing of all normality setting up the mind knowing), or adhisilasikkha adhicittasikkha adhipannasikkha (the training in the higher ethics higher mind higher knowing). Khandha means to contain or to fight. Sikkha means to steamroller into powder or to pulverize to extinction.
So sila is the tool to get rid of crude kilesa. Crude kilesa is dosa moha lobha, kilesa tanha upadana kamma. When these lose their taste, fade, and loosen, then sila occurs.
Samadhi is the tool to get rid of median kilesa. Median kilesa is calmness.
Which is to see, to know and to understand kamasava bhavasava avijjasava (under the control of sensuality being not-knowing), because this kilesa is median kilesa, which makes the mind calm.
This is one of the objects of this method of developing sati. When we know and see it this way, we will come to know dana (generosity, giving), keeping precepts, and doing kammatthana (meditation) from every angle and every corner.
There will arise nana-panna in the mind.
For a bad bodily action, know how it is papa-kamma (harmful, benighted action), and, if there really is a hell, into which level we shall fall.
For a bad verbal action, know how it is papa-kamma, and if there really is a hell, into which level we shall fall.
For a bad mental action, know how it is papa-kamma, and, if there really is a hell, into which level we shall fall.
For bad bodily, bad verbal and bad mental actions together, know how they are papa-kamma, and, if there really is a hell, into which level we shall fall.
For a good bodily action, know how it is punna-kamma (beneficial, wise action), and, if there really is a heaven or nibbana, to which level we shall go.
For a good verbal action, know how it is punna-kamma, and, if there really is a heaven or nibbana, to which level we shall go.
For a good mental action, know how it is punna-kamma, and, if there really is a heaven or nibbana, to which level we shall go.
For good bodily, good verbal and good mental actions together, know how they are punna-kamma, and, if there really is a heaven or nibbana, to which level we shall go.
End of the object of this method of developing sati. It will be the greatest, most wonderful unfolding, which is in the mind of everyone without exception. If we still do not know it now, when the breathing is nearly finished we most certainly must know. One that is developing sati, developing panna, has nana and knows. But somebody who doesn't develop sati doesn't develop panna, when the breathing is nearly finished it will be the same, but they will not know, because they have no nana. To clearly know and really see, not just to memorize or recognize, to know with nana-panna of the real developing of sati, is to be able to assure oneself. It is said that at the end nana will arise. Be careful about abnormalities that may occur. Be aware of yourself. Don't attach to happiness or to anything that arises. Don't take happiness, don't take suffering, but just return to reviewing the object often, from roop-nahm until the end of the object, level by level, and know that the object has steps and stages.
Certainly, if you develop sati correctly, the longest time for the practice will be no more than three years, the median time one year, and the quickest time one day to ninety days. We do not have to talk about the fruit of this practice. There is really no dukkha.