Abstract

This volume is a working handbook on abandonment (pahāna): how to meet the mind exactly where feeling (vedanā) turns into craving (taṇhā)—and to cut it there. This book chapter materials return to this live hinge again and again, showing the reader that if mindfulness touches feeling precisely, craving and the fetters do not gain traction. The method is deliberately simple and repeatable. In seated practice, the instruction is to name feeling directly—“pleasant, impermanent” or “pain, impermanent”—so the bridge vedanā → taṇhā (“C2”) never forms. In walking practice and daily movements, we watch contact (phassa) rolling into feeling and name the process without ‘I’ or ‘mine’. These micro-interventions are the heart of the training. To make that simplicity robust, the book frames every topic through six canonical lenses: the five aggregates, twelve sense bases, eighteen elements, four noble truths, dependent origination, and the four foundations of mindfulness. This is not ornamentation; it is how the reader learns to see the same hinge from multiple angles until recognition becomes instinctive. The outlines for Chapters 78–90 show this six-lens pattern explicitly, paired with practical sections—daily drills, exercises, and troubleshooting—so insight is trained, not merely discussed. Your pedagogy also anchors each chapter in Pāli sources and in clear practice tasks. There are quick loops (5–10 minutes) to bring the “Live C2” drill into ordinary hours, with targeted antidotes and guardrails for common failure modes. The result is a text that is both scholarly and decisively procedural. Doctrinally, the reader is oriented by the Buddha’s identification of craving—kāma-, bhava-, vibhava-taṇhā—as the origin of suffering, and by the three pariññā (knowing, investigating, abandoning) as the learning arc that transforms recognition into release. These are then mapped across the aggregates, sense bases, and elements so that “de-personalizing” experience (seeing anicca-dukkha-anattā) steadily deprives craving of fuel. Progress is presented soberly and with precision. The summaries and teacher notes clarify how stream-entry ends the first three fetters, non-returning cuts sensual desire and ill-will, and arahantship ends the high fetters—placing each victory within the same present-moment discipline at C2. This avoids both triumphalism and vagueness; it is simply a matter of doing the correct thing often enough in the right place. The closing arc of the book makes the training concrete even when the lists become large. Chapter 88 treats the ten defilements with the same six-lens analysis, drills, and step-wise “how complete abandoning unfolds.” Chapter 89 renders the 108 modes of craving into lived practice, not numerology. Chapter 90 turns the scholastic 1,500 defilements into a step-by-step session plan and daily micro-drills that keep the work human-sized. In each case, the message is consistent: the numbers organize our attention; the cutting still happens at C2. Readers who appreciate lineages will find concise references to SN 22.59, SN 45.179, AN 10.13, DN 15, and to the Visuddhimagga and contemporary teachers. The Mogok emphasis—present-aspect dependent origination focused exactly on vedanā → taṇhā—is explicit, and the Satipaṭṭhāna framework supplies the practical container for all exercises. May this book serve as a faithful companion for thousands of brief, ordinary moments in which a feeling is clearly known, craving does not ignite, and the mind tastes the ease that follows. The work is granular by design; its fruit is cumulative and sure.