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• URL: www.vipassanacm.com

• URL: www.dhammajak.net
• http://www.dhammachak.net

• URL: www.salatham.com

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Our “Buddhism Propagation Fund” welcomes donations from generous individual donors to support both the monastery and the operation of our monthly retreat activities.

Your donation to our “Buddhism Propagation Fund” can be made by bank transfer method to our bank account below:

BANGKOK BANK PCL.
Branch: San Paa Tong
Account Number: 367-0-57833-9
Account Type: Savings
Swift Code: BKKBTHBK

Testimonial Slip Request:
Please fax a money transferring form together with a donor’s name and address to 0-5326-8511 in order to obtain the testimonial slip from the temple.

“We would like to express our sincere appreciation for your benevolence in anticipation and wish you move along the path to enlightenment throughout your life.”

Vipassana is one of India’s most ancient meditation techniques. Long lost to humanity, it was rediscovered by Gotama the Buddha more than 2500 years ago. The word
Vipassana means seeing things as they really are. It is the process of selfpurification by selfobservation. One begins by observing the natural breath to concentrate the mind. With a sharpened awareness one proceeds to observe the changing nature of body and mind and experiences the universal truths of impermanence, suffering and egolessness. This truthrealization by direct experience is the process of purification. The entire path (Dhamma) is a universal remedy for universal problems and has nothing to do with any organized religion or sectarianism. For this reason, it can be freely practiced by everyone, at any time, in any place, without conflict due to race, community or religion, and will prove equally beneficial to one and all.

What Vipassana is not:

• It is not a rite or ritual based on blind faith.
• It is neither an intellectual nor a philosophical entertainment.
• It is not a rest cure, a holiday, or an opportunity for socializing.
• It is not an escape from the trials and tribulations of everyday life.

What Vipassana is:

• It is a technique that will eradicate suffering.
• It is a method of mental purification which allows one to face life’s tensions and problems in a calm, balanced way.
• It is an art of living that one can use to make positive contributions to society.

Vipassana meditation aims at the highest spiritual goals of total liberation and full enlightenment. Its purpose is never simply to cure physical disease. However, as a byproduct of mental purification, many psychosomatic diseases are eradicated. In fact, Vipassana eliminates the three causes of all unhappiness: craving, aversion and ignorance. With continued practice, the meditation releases the tensions developed in everyday life, opening the knots tied by the old habit of reacting in an unbalanced way to pleasant and unpleasant situations. Although Vipassana was developed as a technique by the Buddha, its practice is not limited to Buddhists. There is absolutely no question of conversion. The technique works on the simple basis that all human beings share the same problems and a technique which can eradicate these problems will have a universal application. People from many religious denominations have experienced the benefits of Vipassana meditation, and have found no conflict with their profession of faith.

Meditation and Selfdiscipline

The process of selfpurification by introspection is certainly never easystudents have to work very hard at it. By their own efforts students arrive at their own realizations; no one else can do this for them. Therefore, the meditation will suit only those willing to work seriously and observe the discipline, which is there for the benefit and protection of the meditators and is an integral part of the meditation practice.

Seven days is certainly a very short time in which to penetrate the deepest levels of the unconscious mind and learn how to eradicate the complexes lying there. Continuity of the practice in seclusion is the secret of this technique’s success. Rules and regulations have been developed keeping this practical aspect in mind. They are not primarily for the benefit of the teacher or the course management, nor are they negative expressions of tradition, orthodoxy or blind faith in some organized religion. Rather, they are based on the practical experience ofsev thousands of meditators over the years and are both scientific and rational. Abiding by the rules creates a very conducive atmosphere for meditation; breaking them pollutes it.

A student will have to stay for the entire period of the course. The other rules should also be carefully read and considered. Only those who feel that they can honestly and scrupulously follow the discipline should apply for admission. Those not prepared to make a determined effort will waste their time and, moreover, will disturb others who wish to work seriously. A prospective student should also understand that it would be both disadvantageous and inadvisable to leave without finishing the course upon finding the discipline too difficult. Likewise, it would be most unfortunate if, in spite of repeated reminders, a student does not follow the rules and has to be asked to leave.

Persons with Serious Mental Disorders

People with serious mental disorders have occasionally come to Vipassana courses with the unrealistic expectation that the technique will cure or alleviate their mental problems. Unstable interpersonal relationships and a history of various treatments can be additional factors which make it difficult for such people to benefit from, or even complete, a sevenday course. Our capacity as a nonprofessional volunteer organization makes it impossible for us to properly care for
people with these backgrounds. Although Vipassana meditation is beneficial for most people, it is not a substitute for medical or psychiatric treatment and we do not recommend it for people with serious psychiatric disorders.

The Code of Discipline

The foundation of the practice is sila — moral conduct. Sila provides a basis for the development of samadhi — concentration of mind; and purification of the mind is achieved through panna — the wisdom of insight.

The Precepts

All who attend a Vipassana course must conscientiously undertake the following eight precepts for the duration of the course:

1. to abstain from killing any living creature;
2. to abstain from stealing;
3. to abstain from all sexual activity;
4. to abstain from telling lies;
5. to abstain from all intoxicants.
6. to abstain from eating after midday;
7. to abstain from sensual entertainment and bodily
8. to abstain from using high or luxurious beds.

Old students will observe the sixth precept by having tea without milk or fruit juice at the 5 p.m. break, whereas new student may have tea with milk and some fruit. The teacher may excuse an old student from observing this precept for health reasons. The seventh and eighth precept will be observed by all.

Acceptance of the Teacher and the Technique

Students must declare themselves willing to comply fully and for the duration of the course with the teacher’s guidance and instructions; that is, to observe the discipline and to meditate exactly as the teacher asks, without ignoring any part of the instructions, nor adding anything to them. This acceptance should be one of discrimination and understanding, not blind submission. Only with an attitude of trust can a student work diligently and thoroughly. Such confidence in the teacher and the technique is essential for success in meditation.

Other Techniques, Rites, and Forms of Worship

During the course it is absolutely essential that all forms of prayer, worship, or religious ceremony — fasting, burning incense, counting beads, reciting mantras, singing and dancing, etc. — be discontinued. All other meditation techniques and healing or spiritual practices should also be suspended. This is not to condemn any other technique or practice, but to give a fair trial to the technique of Vipassana in its purity. Students are strongly advised that deliberately mixing other techniques of meditation with Vipassana will impede and even reverse their progress. Despite repeated warnings by the teacher,
there have been cases in the past where students have intentionally mixed this technique with a ritual or another practice, and have done themselves a great disservice. Any doubts or confusion which may arise should always be clarified by meeting with the teacher.

Interviews with the Teacher

Problems or questions regarding the meditation should be taken only to the teacher for clarification. The time between 12 noon and 1 p.m. is set aside for private interviews. Questions may also be asked in public between 9:00 and 9:30 p.m. in the meditation hall.
Interviews and question times are solely for the purpose of clarifying actual practical problems concerned with the technique. They are not to be regarded as opportunities to indulge in philosophical discussions or intellectual arguments. The unique nature of Vipassana meditation can only be appreciated by putting it into practice and during the course students should concentrate exclusively on this task.

Noble Silence

All students must observe Noble Silence from the beginning of the course until the morning of the last full day. Noble Silence means silence of body, speech, and mind. Any form of communication with fellow student, whether by gestures, sign language, written notes, etc., is prohibited. Students may, however, speak with the teacher whenever necessary and they may approach the management with any problems related to food, accommodation, health, etc. But even these contacts should be kept to a minimum. Students should cultivate the feeling that they are working in isolation.

Separation of Men and Women

Complete segregation of men and women is to be maintained. Couples, married or otherwise, should not contact each other in any way during the course. The same applies to friends, members of the same family, etc.

Physical Contact

It is important that throughout the course there be no physical contact whatsoever between persons of the same or opposite sex.

Yoga and Physical Exercise

Although physical yoga and other exercises are compatible with Vipassana, they should be suspended during the course because proper secluded facilities are not available at the course site. Jogging is also not permitted. Students may exercise during rest periods by walking in the designated areas.

Religious Objects, Rosaries, Crystals, Talismans, etc.

No such items should be brought to the course site. If brought inadvertently they should be deposited with the management for the duration of the course.

Intoxicants and Drugs

No drugs, alcohol, or other intoxicants should be brought to the site; this also applies to tranquilizers, sleeping pills, and all other sedatives. Those taking medicines or drugs on a doctor’s prescription should notify the teacher.

Tobacco

For the health and comfort of all students, smoking, chewing tobacco, and taking snuff are not permitted at the course.

Food

It is not possible to satisfy the special food preferences and requirements of all the meditators. Students are therefore kindly requested to make do with the simple vegetarian meals provided. The course management endeavors to prepare a balanced, wholesome menu suitable for meditation. If any students have been prescribed a special diet because of illhealth, they should inform the management at the time of application.

Clothing

Dress should be simple, modest, and comfortable. Tight, transparent, revealing, or otherwise striking clothing (such as shorts, short skirts, tights and leggings, sleeveless or skimpy tops) should not be worn. Sunbathing and partial nudity are not permitted. This is important in order to minimize distraction to others.

Laundry and Bathing

No washing machines or dryers are available, so students should bring sufficient clothing. Small items can be handwashed. Bathing and laundry may be done only in the break periods and not during meditation hours.

Outside Contacts

Students must remain within the course boundaries throughout the course. They may leave only with the specific consent of the teacher. No outside communications is allowed before the course ends. This includes letters, phone calls and visitors. In case of an emergency, a friend or relative may contact the management.

Music, Reading and Writing

The playing of musical instruments, radios, etc. is not permitted. No reading or writing materials should be brought to the course. Students should not distract themselves by taking notes. The restriction on reading and writing is to emphasize the strictly practical nature of this meditation.

Tape Recorders and Cameras

These may not be used except with the express permission of the teacher.

Course Finances

According to the tradition of pure Vipassana, courses are run solely on a donation basis. Donations are accepted only from those who have completed at least one sevenday course. Someone taking the course for the first time may give a donation on the last day of the course or any time thereafter. In this way course are supported by those who have realized for themselves the benefits of the practice. Wishing to share these benefits with others, one gives a donation according to one’s means and volition. Such donations are the only source of funding for course in this tradition around the world. There is no wealthy foundation or individual sponsoring them. Neither the teachers nor the organizers receive any kind of payment for their service. Thus, the spread of Vipassana is carried out with purity of purpose, free from any commercialism. Whether a donation is large or small, it should be given with the wish to help others: ‘The course I have taken has been paid for through the generosity of past students; now let me give something towards the cost of a future course, so that others may also benefit by this technique.’

Summary

To clarify the spirit behind the discipline and rules, they may be summarized as follows:
Take great care that your actions do not disturb anyone. Take no notice of distractions caused by others.
It may be that a student cannot understand the practical reasons for one or several of the above rules. Rather than allow negativity and doubt to develop, immediate  clarification should be sought from the teacher. It is only by taking a disciplined approach and by making maximum effort that a student  can fully grasp the practice and benefit from it. The emphasis during the course is on work. A  golden rule is to meditate as if one were alone, with one’s mind turned inward, ignoring any  inconveniences and distractions that one may encounter.  Finally, students should note that their progress in Vipassana depends solely on their own  good qualities and personal development and on five factors: earnest efforts, confidence, sincerity,  health and wisdom.  May the above information help you to obtain maximum benefit from your meditation  course. We are happy to have the opportunity to serve, and wish you peace and harmony from  your experience of Vipassana.

THE COURSE TIMETABLE

The following timetable for the course has been designed to maintain the continuity of practice. For best results students are advised to follow it as closely as possible.
The Course Timetable Each course will start in the evening of the first day of the course and will finish in the morning of the last day of the course.

Time |  Activities
4:30 – 6:00 A.M. Sitting / walking meditation
6:00 – 7:30 A.M. Snack break / sweep the monastery courtyard
7:30 ‐ 8:30 A.M. Sitting meditation
8:30 ‐ 9:00 A.M. Short rest
9:00 ‐ 10:00 A.M. Breakfast break
10:00 ‐ 11:30 A.M. Sitting / walking meditation
11:30 A.M. ‐ 12:00 P.M. Snack break / short rest
12:00 P.M. ‐ 1:00 P.M. Q & A session
1:00 ‐ 1:30 P.M. Short rest
1:30 ‐ 3:00 P.M. Sitting / walking meditation
3:00 ‐ 4:00 P.M. Rest
4:00 ‐ 5:00 P.M. Sitting meditation
5:00 ‐ 6:30 P.M. Beverage break
6:30 ‐ 7:30 P.M. Sitting meditation / the teacher’s preach
8:00 ‐ 9:00 P.M. Sitting meditation
NOTE: A welcome meeting for all participants will be held in the evening of the first day of the course.

http://www.vimuttidhamma.org/download/book/Introduction%20to%20the%20Technique.pdf

Wat Tam Doi Toan
Tel : 053268511
e-mail : doitcmm@yahoo.com

[View with PicLens]

This is the highest spot of the mountain range. The space around the pagoda is used for meditation during summer and the cool season. Nearby, there is a small house for keeping mats, cushions, incense and candles. Toilets are also situated nearby.

The Dhamma Court

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It is a large paved area partly surrounded by a high cliff. It is a kind of natural Vihara (meditation hall). There is one huge tree, whose circumference is so large that seven people can join arms around it while standing at its base. At the foot of the tree is a Buddha statue delivering the First Sermon. This multi-purpose area can be used for communal activities and is often used by meditators for walking and sitting meditation.

The Bodhi Tree

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Ven. Phra Sudhammayana Thera from Sri Chom Thong temple kindly presented a young shoot from the Bodhi tree at Anuratha Pura city in Sri Lanka, and Ven. Sajja Sunyato planted it in Doi Tohn’s garden. Every year during the week of Visaka (the full moon of the sixth lunar month), its copper red young leaves all come into bud and the whole tree turns a brilliant red for a week or more. The area beneath the tree is a favorite spot for meditators who come to sit and absorb the peaceful vibrations at least once a day.

Doi Tohn Cave

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This is an open cave. Sunlight streams in during the day, eliminating the need for electricity. Currents of cool air from the inner parts of the cave regularly flow to the outer part during the day making it very pleasant for meditation. Talking is not allowed here.

The Sand Cave

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lies to the east of the temple and can be accessed by another rather steep track leading from the Doi Tohn Pagoda back to the temple. It is an underground cave and you need torches and candles to get there and to sit there.  It can hold sixty people and projects a very strong energy of stillness. It is therefore excellent for meditators who seek, or have been trained in concentration. There are toilets about thirty meters from the front of the cave.

The Meditation Hall

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A large two storied timber building in the modern Lanna style. It is twelve meters wide and twenty four meters long. It was built in 2006 and is now used only for meditation. Therefore, visitors should ask for permission before entering.

The Kitchen

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Tables for Dhamma workers are available here so they can help with the preparation and cooking of food for the monks and visiting meditators.

The Eating Hall

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The ground floor of the male accommodation area is used as a dining hall. There are two long tables. The one facing north is for males while the one facing south is for female practitioners.

Male accommodation

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On the first floor of the dining hall there are seven small attic type rooms for male practitioners.

Female accommodations

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• ‘Sirimahamaya’ building with clay walls and 24 rooms (8 sq.m. each).
• 4 brick cottages with 16 sq.m. living area and a bathroom each.
• 2 wooden cottages with 12 sq.m. living area and a bathroom each.
  (These six cottages are situated behind the meditation hall.)
• 3 small log cabins situated behind the cookhouse with 8 sq.m. living area each without a bathroom

Restrooms

Beside the pond in front of the temple office, there is two rows of restroom for visitors, one for female and one for male, each row is comprised of four toilets and one bathroom.

Restrooms for female practitioners.

There is a row of three toilets and bathrooms behind the meditation hall. Behind the kitchen there are two rows of toilets and bathrooms. All together, there are ten rooms available.

Restroom for male practitioners.

At the eastern side of the meditation hall, there is a cluster of three toilet/bathrooms. Behind the clay house, there is a cluster of four toilet/bathrooms.

office

Accommodation

Mats, blankets and pillows are provided, although it is better in many ways if the practitioners bring their own sleeping bags and tents. Sleeping in tents allows the meditators to absorb the Earth’s energy as they sleep.

Food

Vegetarian food is provided here. Meat of any kind is not allowed to be taken into or cooked at the center. Practitioners are not allowed to cook here as we have expert chefs who prepare delicious and nourishing meals every day.

Dhamma workers

Former students can volunteer to help novice meditators and provide translation services during the course.

Climate.

During the cool season, the lowest temperature is around 6 degree celsius. In the rainy season it is 18 degrees. In summer the lowest temperature is 22 degrees. Appropriate clothes and bedding should be brought.

Necessary items to bring

Flashlight, drinking water, personal medication.

The monastery is six hundred meters above sea level,

and is one kilometer from the nearest village. It is eighteen kilometers from the Mae Wang District Office and fifty five kilometers southwest of Chiang Mai city. There is a Karen hill tribe village on a small hill to the west of the temple.

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The History of Wat Tam Doi Tone

Wat Tam Doi Tone (Doi Tone Cave Monastery)

128 Moo 5, Baan Mae Sapok, Mae Win, Mae Wang, Chiang Mai, Thailand

The Meaning of “Tam Doi Tone”

Tam: Cave
Doi: Mountain
Tone: An ancient  Lanna  dialect,  similar to “Tone” in Central Thai dialect, meaning single, isolated, sole, an only child (Luuk Tone),garlic or having a single clove (kratiem Tone).

Tam Doi Tone is well known among the locals.

Reason for moving to the current site:
The original sacred site was a vihara for wandering monks passing through the area. It was constructed by the Dhamma Charika (ฺBuddhist Pilgrims) organization, for the holding of religious ceremonies.  It was eventually abandoned by the organization due to the expansion of the surrounding village which encroached upon the tranquility of the retreat.   Another reason for abandoning the Piyatassi Bhikkhu traveled to this area and was invited by the lay people to stay for the rains retreat (Buddhist Lent). In the middle of Lent, he advised the lay people to search for a new place which would be more favorable for studying and practicing Dhamma. The lay people then brought Piyatassi Bhikkhu to survey Doi Tone cave. The cave consisted of inner part and outer part with a ceiling which looked like a projecting roof. The cool air was ventilated from the inner room to the outer part. The distinctive feature of the area was the flat rice field of Ven. 11 rais, with title deeds (Nor Sor 3). site was that  its location was a part of a national park which prevented it from being legally owned by any other individual or organization.

Founder of the monastery:
In the middle of 1985, Ven. Piyatassi was very pleased with the features of the land. He informed the lay people that he would consult with the Sanpatong Sangha District Council about founding a monastery. Prakru Khantayaporn, the chief of the Sanpatong Sangha District Council agreed to provide his valuable suggestions on founding the monastery. As he was the chairman of the Sanpatong Sangha Community, the foundation of this monastry was included in “The Wat Paendin Tham, Paendin Thong” project that honored the 60th Anniversary of His Majesty the King in 1987. Lieutenant Tawee Chemanasiri, Madam Kampui Chemanasiri, the owners of the land and devoted Buddhists, donated the piece of land in front of the cave to the Sanpatong Sangha Community for that purpose.

Date of the monastery foundation:
Monks and novices began to reside in the monastery for the Buddhist Lent in 1986. The founding permission was submitted to the government in 1995, and was granted by the Ministry of   Education on April 10, 1997.

Area of the Land:
11 rai, 3 ngan and 84 sq. wa   Title deeds (Nor Sor 3) No. 146 Vol. 1 page 99 Registered Moo 5 (6) Tambon Mae Win, Ampur Mae Wang (Sanpatong) Chiang Mai Province

Land Boundary
North Unoccupied Land
South Unoccupied Land
East Unoccupied Land
West Stream

Geography:
Wat Wimuttikaram, to the East is the closest temple. The mountain range of Mae Jaem District lies to the west. The mountain range of Samoeng District is in the north. The Mountain Range of Doi Lhor District is to the south.

Supporters and Donors
Lay people from Mae Sapok Village (approximately 70 households) with a population of 580 (at surveyed date).

Aim:
To be a center of Dhamma Practice and study for Thai and international meditators.

Brass Pagoda
The pagoda in the cave is an example of mixture between contemporary artistic styles of Pra Pathom Chedi and Pra Tart Doi Sutep.  It is 1.25X2.56 meters and was erected by Prakhru Khantayaporn, the former Chief of Sanpatong Administrative Council to mark the 60th birthday of Her Majesty the Queen in 1993.

Doi Tone Pagoda
A replica of Buddhagaya, India where Buddha became enlightened.  It is 3.90 meters at its base and 9.90 metres in height.. It was founded by Piyatassi Bhikkhu, Chairperson of the Sangha Community, Khun Boonrawd, Khun Chirapat Nooprasit, Khun Chatree Homrangsrit, and Khun Somchai, Khun Wanida Wittawaspan. Three families were sponsors and represented the lay people .It was erected on February 8, 2001, on the full moon of Maga Bucha Day.

Abbot
Phra Athikarn Nawee Piyatassi who has held the position since the monastery was constructed.Monastary Affairs Manager: Mr. Boonchuay Aajharn

Temple’s Lay Committee
Mr. Chab Sirichai
Mr. Boonchuay Aajharn
Mr. Yuen Kamma
Mr. Muak Tipmoon
Mr. Sa-gniam Kamma
Mr. Pian Chaidee
Mr.Mit Jai-inn

Pra Arjarn Nawee Piyatassi
Chairperson of Tam Doi Tone Sangha Community