Meditation 1 Quiz : 200 Topics

Meditation 1 Quiz : 200 Topics

Phramaha Suraphet Wachirayano : Instructor / Teacher
Multiple Choice Questions :
Direction : Choose the best answer
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Instructions: Please choose the single best answer for each question.

1. Before the time of the Buddha, the practice of meditation was primarily focused on what?

   a. Developing wisdom and insight
   b. The path to Nibbāna
   c. Calming the mind and developing psychic powers
   d. Eliminating all defilements

2. According to the text, what was the highest attainment achieved by the hermits and ascetics before the Buddha's time?

   a. The four form jhānas
   b. The eight attainments (samāpatti 8)
   c. Āsavakkhaya-ñāṇa
   d. The fruit of Arahantship

3. What was the reason Prince Siddhattha left the teachings of the ascetics Ālāra Kālāma and Uddaka Rāmaputta?

   a. He found their methods too difficult.
   b. Their teachings did not lead to Nibbāna.
   c. He disagreed with their philosophical views.
   d. He had already surpassed their attainments.

4. Which of the following is considered a unique teaching found only in Buddhism?

   a. Samatha Kammaṭṭhāna
   b. The practice of jhānas
   c. Vipassanā Kammaṭṭhāna
   d. The practice of self-mortification

5. What was the first kind of knowledge (ñāṇa) that Prince Siddhattha attained on the night of his enlightenment?

   a. Āsavakkhaya-ñāṇa
   b. Cutūpapāta-ñāṇa
   c. Pubbenivāsānussati-ñāṇa
   d. The knowledge of the Four Noble Truths



6. According to the text, what is the purpose of practicing Vipassanā Kammaṭṭhāna?

   a. To attain psychic powers
   b. To gain a firm foundation for the mind
   c. To develop wisdom and eliminate defilements
   d. To become a famous teacher

7. What did the Buddha use as a firm foundation for his mind before practicing Vipassanā Kammaṭṭhāna?

   a. The practice of self-mortification
   b. The Dhamma-vinaya
   c. Samatha Kammaṭṭhāna
   d. The teachings of Ālāra Kālāma

8. In the context of the Buddha's time, what is the meaning of "Gantha-dhura"?

   a. Contemplating the impermanent nature of the body
   b. The constant study and memorization of the Tripitaka
   c. Living a secluded life in the forest
   d. A monk's duty to attain Arahantship

9. What is the main duty of a monk who undertakes "Vipassanā-dhura"?

   a. To become a master of all psychic powers
   b. To live close to a village to receive alms
   c. To serve as a preceptor for new monks
   d. To contemplate the three characteristics of all phenomena

10. What was the final knowledge the Buddha attained on the night of his enlightenment that led to his complete liberation?

    a. The knowledge of his past lives
    b. The divine eye
    c. The knowledge of the Four Noble Truths
    d. The knowledge of his disciples' minds



11. According to the text, why was Kammaṭṭhāna practice so widespread and effective during the time of the Buddha?

    a. The practice was very easy to learn.
    b. The Buddha and his enlightened disciples were there to provide direct guidance.
    c. It was a mandatory practice for all laypeople.
    d. People in that era were naturally more spiritual.

12. Which Buddhist King is credited with purifying the religion and sending missionaries to spread Buddhism after the Buddha's Parinibbāna?

    a. King Pasenadi
    b. King Bimbisāra
    c. King Ashoka
    d. King Suppabuddha

13. The text credits Venerable Sona and Venerable Uttara with bringing Buddhism to which region?

    a. The Himālaya region
    b. The Suvaṇṇabhūmi region
    c. The Majjhimādeśa region
    d. The Ceylon (Sri Lanka) region

14. Which of the following is considered the key teaching brought to the Suvaṇṇabhūmi region by Venerable Sona and Venerable Uttara?

    a. The Ānāpānasati Sutta
    b. The Satipaṭṭhāna Sutta
    c. The Dhammacakkappavattana Sutta
    d. The Brahmajāla Sutta

15. Who is described in the text as the renowned master who pioneered the "Buddho" mantra meditation in the forest tradition?

    a. Phra Dhammathiratchamahamuni (Chodok Yanasiddhi)
    b. Buddhadasa Bhikkhu
    c. Luangpu Mun Bhuridatta
    d. Luangpho Sodh Candasaro



16. The "Buddho" mantra meditation combines the mantra with which other meditation technique?

    a. The rising and falling method
    b. The Ālokakasiṇa (light kasina)
    c. The Ānāpānasati (mindfulness of breathing)
    d. The mettā-bhāvanā (loving-kindness meditation)

17. The rising and falling meditation style became widely popular in Thailand after its introduction in which year?

    a. 1952
    b. 1953
    c. 1955
    d. 1981

18. Which of the following describes the core principle of the rising and falling meditation method mentioned in the text?

    a. Focusing on a light sphere at the center of the body.
    b. Contemplating the impermanence of the body.
    c. Repeating a mantra to calm the mind.
    d. Observing the movements of the abdomen during breathing.

19. Who is credited with originating the Dhammakāya Vijjā method of Kammaṭṭhāna?

    a. Luangpu Mun Bhuridatta
    b. Phra Dhammathiratchamahamuni (Chodok Yanasiddhi)
    c. Buddhadasa Bhikkhu
    d. Phra Mongkhonthēpmuni (Sodh Candasaro)

20. According to the text, what is a key benefit of the Ānāpānasati method of Kammaṭṭhāna?

    a. It is the fastest way to attain Nibbāna.
    b. It is the only method that can lead to psychic powers.
    c. It is a highly beneficial practice for both physical and mental health.
    d. It is a meditation style exclusive to monks.



21. According to the text, what is the core meaning of the Pali word "Kammaṭṭhāna"?

    a. The work of the body and mind.
    b. The foundation for the work of the mind.
    c. The goal of mental training.
    d. The arousing of effort.

22. The text describes two types of Kammaṭṭhāna: Ārammaṇa Kammaṭṭhāna and Ārammaṇika Bhāvanā Kammaṭṭhāna. Which of the following is an example of the first type?

    a. The continuous effort to meditate.
    b. The mental factors that focus on the object.
    c. A Kasina or the body and mind.
    d. The state of one-pointedness.

23. What is the main function of Samatha Kammaṭṭhāna?

    a. To develop wisdom and insight.
    b. To understand the three characteristics of reality.
    c. To suppress hindrances and attain jhāna.
    d. To achieve complete liberation.

24. Which of the following best describes Vipassanā Kammaṭṭhāna as defined in the text?

    a. A practice that leads to rebirth in the Brahmā realms.
    b. A method for creating a mental concept of a word.
    c. The cultivation of one-pointed concentration.
    d. A direct, moment-to-moment observation of phenomena.

25. The text provides a definition of Bhāvanā as "That which cultivates wholesome states." What does this definition refer to?

    a. The wisdom that leads to wholesome states.
    b. The physical actions of the practitioner.
    c. The state of being free from defilements.
    d. The object of meditation itself.



26. According to the text, what is the ultimate result of practicing Vipassanā Kammaṭṭhāna?

    a. The ability to perform miracles.
    b. Rebirth in a higher realm.
    c. A deep understanding of the Noble Truths, leading to the extinction of defilements.
    d. Attaining access to the first jhāna.



27. The text states that "the effort that arises again and again is the foundation for the effort that follows." This is a definition of which term?

    a. Kamma
    b. Ārammaṇa Kammaṭṭhāna
    c. Vipassanā
    d. Ārammaṇika Bhāvanā Kammaṭṭhāna

28. The Mūla-ṭīkā commentary defines Kammaṭṭhāna as the foundation for the attainment of “special virtues”. What do these special virtues include?

    a. The path, the fruit, and Nibbāna.
    b. The physical and mental happiness in this life.
    c. The four jhānas.
    d. Dukkha, anicca, and anattā.

29. Which of the following is a key characteristic of Vipassanā Kammaṭṭhāna?

    a. It creates a mental concept or image.
    b. It involves repeating a word or phrase.
    c. It does not allow for the formation of subsequent concepts or ideas.
    d. It is a practice for calming the mind only.

30. According to the text, the “Kammaṭṭhāna” comprises both Ārammaṇa dhamma and Ārammaṇika dhamma. What are these two aspects?

    a. The method and the goal.
    b. The effort and the result.
    c. The object and the observer.
    d. The body and the mind.



31. What is the core meaning of the Pali word "Bhāvanā"?

    a. The suppression of hindrances
    b. That which should be cultivated or developed
    c. The attainment of special virtues
    d. The practice of one-pointedness

32. According to the text, what is a key meaning of the word "Samatha"?

    a. The cultivation of wisdom
    b. The understanding of the Noble Truths
    c. The state of one-pointedness of mind
    d. The practice of mindfulness

33. . The Pali phrase "Nīvaraṇe sametīti = samatho" refers to Samatha's function of:

    a. Making the mind stable on a single object.
    b. Calming down defilements and hindrances.
    c. Suppressing coarse jhāna factors.
    d. Achieving the state of an Arahant.

34. What distinguishes Mahaggata Samatha from Paritta Samatha?

    a. Mahaggata Samatha uses a mantra to calm the mind.
    b. Mahaggata Samatha is practiced only by monks.
    c. Mahaggata Samatha is a higher level of tranquility that suppresses hindrances with great force.
    d. Mahaggata Samatha is practiced for a shorter period of time.

35. What is the combined meaning of the Pali words "Vi," "Passanā," and "Bhāvanā"?

    a. The cultivation of a calm mind.
    b. The destruction of ignorance.
    c. The cultivation of special and distinct seeing of reality.
    d. The practice of one-pointed concentration.



36. According to the text, what is the fundamental object of contemplation in the practice of Vipassanā Bhāvanā?

    a. A beautiful light or image.
    b. The six sense doors.
    c. The teachings of the Buddha.
    d. The true nature of all phenomena.

37. The final stages of Vipassanā ñāṇa take what as their object?

    a. Conditioned phenomena (saṅkhāra)
    b. The eight meditative attainments
    c. Unconditioned phenomena (Nibbāna)
    d. The wholesome consciousness

38. The Pali phrase "Aniccādi-vasena vividhākārena passatīti = Vipassanā" means that Vipassanā:

    a. Creates a mental image for the mind to focus on.
    b. Sees phenomena in various ways, such as impermanence.
    c. Calms the mind from all agitation.
    d. The power to know the minds of others.

39. Which type of Vipassanā is described as a Yuganaddha-vipassanā (paired insight and tranquility)?

    a. Saṅkhāra-pariggahaṇaka-vipassanā
    b. Nirodha-samāpatti-vipassanā
    c. Phala-samāpatti-vipassanā
    d. Vuṭṭhāna-gāminī-vipassanā

40. According to the text, what is the direct result of practicing Samatha Kammaṭṭhāna?

    a. The complete eradication of defilements.
    b. The development of wisdom and insight.
    c. Tranquility (Samatha).
    d. Rebirth in a higher realm.



41. According to the Samādhi Sutta, which of the following is NOT listed as a benefit of developing concentration?

    a. A pleasant dwelling in the present life.
    b. The acquisition of knowledge and vision.
    c. Mindfulness and clear comprehension.
    d. The attainment of psychic powers.

42. The benefit of a "pleasant dwelling in the present life" (Diṭṭhadhammasukhavihārī) is achieved by a practitioner entering and remaining in which state?

    a. The four jhānas.
    b. The perception of light.
    c. The cessation of defilements.
    d. The five aggregates.

43. The text describes the "acquisition of knowledge and vision" as referring to which specific benefit?

    a. The ability to recall past lives.
    b. The ability to know the minds of others.
    c. The ability to perform various miracles.
    d. The cultivation of celestial vision (dibbacakkhu).

44. How does the text define the benefit of "mindfulness and clear comprehension"?

    a. By achieving the five mundane special abilities.
    b. By seeing the arising and passing away of thoughts, feelings, and perceptions.
    c. By abandoning pleasure and pain.
    d. By practicing concentration on a luminous object.

45. The benefit of "the cessation of defilements" is achieved by habitually seeing the arising and passing away of what?

    a. The ten levels of happiness.
    b. The four jhānas.
    c. The five aggregates of clinging.
    d. The perception of light.



46. According to the text, a sekha (trainee) or an ordinary person develops concentration as a foundation for what?

    a. A pleasant dwelling in the present life.
    b. The attainment of special abilities.
    c. The acquisition of knowledge and vision.
    d. The practice of insight (Vipassanā).

47. In the context of the commentaries, which benefit of concentration is considered a prerequisite for developing psychic powers (abhijñā)?

    a. A pleasant dwelling in the present life.
    b. A foundation for insight.
    c. Attaining the eight levels of meditative absorption.
    d. The cessation of defilements.

48. The phrase "Āni sandatīti = Ānisaṃso" means that the benefits of meditation:

    a. Are exceedingly praised.
    b. Are a state of tranquility.
    c. Pour forth their fruits.
    d. Lead to liberation.

49. Which of the following is a benefit of Samatha meditation for an Arahant?

    a. It serves as a foundation for insight.
    b. It is used to acquire celestial vision.
    c. It allows them to enter attainments and dwell peacefully.
    d. It helps them to reach the final jhāna.

50. The Buddha's statement, "A concentrated mind knows and sees things as they truly are," is used in the text to support which benefit of concentration?

    a. A foundation for insight.
    b. A pleasant dwelling in the present life.
    c. The cessation of defilements.
    d. The acquisition of knowledge and vision.



51. What specific level of concentration is required for a layperson to attain a "special existence" (Bhava Visesa) in the Brahmaloka?

    a. Paritta samādhi (small concentration)
    b. Upacāra samādhi (access concentration)
    c. Appanā samādhi (absorption concentration)
    d. Khanika samādhi (momentary concentration)

52. The attainment of cessation (Nirodha-samāpatti) is a benefit exclusive to which two types of individuals?

    a. Sotāpanna and Sakadāgāmī
    b. Anāgāmī and Arahant
    c. Puthujana (ordinary people) and Sotāpanna
    d. Anāgāmī and Puthujana

53. The text states that a practitioner can remain in the cessation attainment for up to how many days?

    a. A single day
    b. Three days
    c. Five days
    d. Seven days

54. According to the Visuddhimagga, which of the following is NOT a main benefit of cultivating wisdom (Paññā-bhāvanā)?

    a. To destroy various defilements.
    b. To experience the taste of the noble fruits.
    c. To attain a special existence.
    d. To be able to enter the cessation attainment.

55. The text aligns the importance of Kammaṭṭhāna practice with which three goals in life?

    a. Happiness in the past, present, and future.
    b. Happiness in the present life, the life to come, and ultimate happiness (Nibbāna).
    c. Happiness of the body, mind, and society.
    d. Happiness from wealth, relationships, and health.



56. The Buddha's quote "The Dhammas are preceded by mind, led by mind, and made by mind..." is used to emphasize what?

    a. That the body is the servant of the mind.
    b. That both body and mind are equally important.
    c. That the mind is the most important factor in a person's life.
    d. That wholesome states are a result of physical comfort.

57. The Pali verse "Natthi jhānaṃ apaññassa..." means that:

    a. One can have jhāna without wisdom, but not wisdom without jhāna.
    b. There is no jhāna for one without wisdom, nor wisdom for one without jhāna.
    c. Wisdom is the only prerequisite for Nibbāna.
    d. Both jhāna and wisdom are dependent on a teacher.

58. The story of the Buddha sleeping well on a bed of leaves is used to illustrate that:

    a. Physical comfort is not necessary for happiness.
    b. The Buddha had attained a high level of psychic powers.
    c. All practitioners should sleep on rough ground.
    d. Only the Buddha can experience inner happiness.

59. According to the text, a benefit of meditation is that it can:

    a. Help one become a wealthy and famous person.
    b. Give a person control over others.
    c. Make a person feel joyful and cheerful without needing money.
    d. Help one achieve all sensual pleasures.

60. The text quotes the Sandiṭṭhika Sutta to highlight that the Dhamma is a teaching "to be seen by oneself," which means:

    a. It must be learned from a very wise teacher.
    b. Its truths can be realized through personal experience.
    c. It can only be practiced by those who are wise.
    d. It is a teaching that can be seen by a divine eye.



61. According to the text, what is the second goal of life, known as Sampāraya, that Kammaṭṭhāna practice helps a person attain?

    a. Happiness in the present life.
    b. Happiness in the life to come.
    c. The ultimate happiness, Nibbāna.
    d. A special existence in the Brahmaloka.



62. The Buddha's teaching in the Ovādapāṭimokkha is summarized as: "To abstain from all evil, to cultivate wholesome states, and to purify one's own mind." The text emphasizes that the most effective way to purify the mind is through what?

    a. Giving generously.
    b. Practicing Kammaṭṭhāna.
    c. Living a life of abstinence.
    d. Memorizing the scriptures.

63. According to the Pasannacitta Sutta, why are some beings reborn in a good destination after death?

    a. Because of their moral conduct.
    b. Because their mind is pure.
    c. Because of their faith.
    d. Because they have earned great merit.

64. The text states that "Nibbānaṃ paramaṃ sukhaṃ," meaning "Nibbāna is the ultimate happiness." To be liberated from the cycle of suffering and attain this ultimate happiness, which practice is of the utmost importance?

    a. Generosity.
    b. Moral conduct.
    c. The study of the scriptures.
    d. Kammaṭṭhāna.

65. The text states that while merit from generosity and moral conduct is not insignificant, what specific merit is required to reach the highest goal, Nibbāna?

    a. Merit from listening to Dhamma talks.
    b. Merit from Kammaṭṭhāna practice.
    c. Merit from building temples.
    d. Merit from caring for one's family.

66. The Buddha's analogy of being like the moon when entering a family is used to teach monks to:

    a. Be radiant and bright like the moon.
    b. Not become attached to, grasp, or cling to those families.
    c. Travel from place to place without a fixed dwelling.
    d. Remain physically separate from laypeople.



67. The most important and complete principles of Kammaṭṭhāna practice are found in which sutta?

    a. The Pasannacitta Sutta.
    b. The Mahāsatipaṭṭhāna Sutta.
    c. The Ovādapāṭimokkha.
    d. The Sandiṭṭhika Sutta.

68. In the Mahāsatipaṭṭhāna Sutta, what does the word sati (mindfulness) mean?

    a. A state of deep meditation.
    b. The seventh factor of the Noble Eightfold Path.

    c. Wholesome, wise recollection and attention.

    d. A mental hindrance.

69. The Pali phrase "Satiṃ upaṭṭhapetvā" means to:

    a. Maintain a steadfast mind.
    b. Establish mindfulness directly on the meditation subject.
    c. Attain a state of happiness.
    d. Abandon all defilements.

70. Which of the following is the first of the four foundations of mindfulness mentioned in the text?

    a. Contemplation of the body.
    b. Contemplation of feelings.
    c. Contemplation of the mind.
    d. Contemplation of mental phenomena.



71. According to the text, what is the practice of Kāyānupassanā?

    a. Contemplating feelings as they are.
    b. Contemplating the mind's current state.
    c. Contemplating the body and its behavior.
    d. Contemplating the phenomena that arise.

72. The contemplation of feelings of pleasure, pain, etc., without a sense of "self" is called what?

    a. Dhammānupassanā
    b. Cittānupassanā
    c. Kāyānupassanā
    d. Vedanānupassanā

73. What is the subject of contemplation in Cittānupassanā?

    a. The body.
    b. Feelings.
    c. The mind's current state.
    d. External objects.

74. The text states that three key qualities are required to make Satipaṭṭhāna practice effective. Which of the following is NOT one of them?

    a. Ātāpī (Ardent)
    b. Paññā (Wise)
    c. Satimā (Mindful)
    d. Sampajāno (Clearly Comprehending)

75. What is the function of Ātāpa (ardency) in meditation?

    a. To recollect and remember before acting.
    b. To prevent unwholesome states from arising and to cultivate wholesome ones.
    c. To be aware of the object at all times.
    d. To clearly know the purpose of an action.



76. Sampajañña (clear comprehension) is described as a form of wisdom with what specific duty?

    a. Holding the object for contemplation.
    b. Pushing the mind forward and preventing discouragement.
    c. Preventing delusion and ensuring a correct understanding of reality.
    d. Ensuring mindfulness is constant.

77. What is the essence of Satipaṭṭhāna practice, according to the text?

    a. To focus on the past and future.
    b. To have pure awareness without a sense of a "self."
    c. To analyze and judge mental phenomena.
    d. To experience happiness in the present moment.

78. Before the time of the Buddha, which type of meditation was practiced to its highest stage, the eight attainments?

    a. Samatha meditation.
    b. Vipassanā meditation.
    c. Both Samatha and Vipassanā together.
    d. Mindfulness meditation.

79. What does the word Kammaṭṭhāna mean?

    a. "The path to enlightenment."
    b. "The basis for mental work."
    c. "The noble truth of suffering."
    d. "The one-pointedness of mind."

80. The text states that a key difference between Samatha and Vipassanā is that Samatha's core factor is one-pointedness of mind (ekaggatā), while Vipassanā's core factor is what?

    a. Ardency (Ātāpa)
    b. Clear comprehension (Sampajañña)
    c. Wisdom (Paññā)
    d. Mindfulness (Sati)


81. ///////////////////////////

    The text gives three meanings for the word "calm" in the context of Samatha. Which of the following is NOT one of them?

    a. A state that calms or suppresses defilements.
    b. A state that calms a mind distracted by many objects.
    c. A state that calms the coarser jhāna factors.
    d. A state that calms the senses to stop all perception.

82. According to the etymological definitions, Vipassanā is a cultivation of wisdom that sees the five aggregates as what?

    a. Pleasant, beautiful, and permanent.
    b. Impermanent, suffering, and non-self.
    c. A foundation for future attainments.
    d. Something to be rejected entirely.

83. What definitive method for destroying defilements did Prince Siddhattha discover?

    a. Samatha meditation.
    b. Vipassanā meditation.
    c. Self-mortification.
    d. The eight meditative attainments.

84. After the Buddha's Parinibbāna, his disciples continued to carry on the practice of Kammaṭṭhāna up to the present day. This confirms that Kammaṭṭhāna practice:

    a. Has evolved so much it is unrecognizable.
    b. Was abandoned after a short time.
    c. Has been continuously preserved and passed down.
    d. Is no longer relevant.

85. The text lists several benefits of cultivating Samatha. Which of the following is one of them?

    a. The destruction of all defilements.
    b. The tasting of the noble fruits.
    c. The acquisition of special abilities (Abhijñā).
    d. The ability to enter the cessation attainment (Nirodha-samāpatti) as a beginner.



86. When the cultivation of the four foundations of mindfulness is complete, what happens to the mind?

    a. It becomes free from all physical discomfort.
    b. It lets go and is no longer a place for defilements.
    c. It develops the ability to read others' thoughts.
    d. It becomes free from the need to eat or sleep.

87. What is the primary duty of Sati (mindfulness) as described in the text?

    a. To push the mind forward and prevent discouragement.
    b. To hold the object for Sampajañña to examine.
    c. To ensure a correct understanding of reality.
    d. To destroy unwholesome states.

88. Which of the following is listed as a benefit of cultivating wisdom (Paññā-bhāvanā)?

    a. A pleasant dwelling in the present life.
    b. A foundation for special abilities.
    c. The destruction of various defilements.
    d. The acquisition of knowledge and vision.

89. Another definition of Vipassanā states that it is a cultivation of wisdom that sees objects in a way that is distinct from the "perverted perceptions" of what?

    a. Good, bad, right, or wrong.
    b. Sensual desire, ill will, and sloth.
    c. Permanence, pleasure, and self.
    d. Mindfulness, concentration, and wisdom.

90. The text says that without which key factor is all Kammaṭṭhāna practice impossible?

    a. Wisdom (Paññā)
    b. Ardency (Ātāpa)
    c. Mindfulness (Sati)
    d. Clear comprehension (Sampajañña)



91. . Based on the provided text, what is the primary purpose of Kammatthana practice?

    A. To calm the mind from hindrances and access wisdom.
    B. To gain merit for a better rebirth.
    C. To achieve a state of trance and psychic powers.
    D. To accumulate wealth and worldly success.

92. According to the Pali text interpretation in the Mula-tika, what does the word 'Kammatthana' mean?

    A. Giving (dana) or observing precepts (sila).
    B. A state of deep meditative concentration (Samadhi).
    C. The work that is a cause for the attainment of special virtues.
    D. The practice of sitting with one's eyes closed and repeating a mantra.

93. Which of the following is NOT one of the four key beliefs (Saddha 4) mentioned in the text as the basis for effort in Buddhism?

    A. Belief in the concept of reincarnation.
    B. Belief in the Buddha's enlightenment (Tathagata Bodhisaddha).
    C. Belief in actions or deeds (Kammasaddha).
    D. Belief in the results of deeds (Vipakasaddha).

94. What is the key difference between Kammatthana and 'ordinary deeds,' according to the summary in the text?

    A. Kammatthana is motivated by sensual pleasures, while ordinary deeds are not.
    B. Kammatthana's goal is the cessation of suffering and rebirth, unlike ordinary deeds.
    C. Ordinary deeds are mental, while Kammatthana is physical.
    D. Ordinary deeds are wholesome, while Kammatthana is unwholesome.

95. The text describes Kammatthana as a mental deed (manokamma). How is a mental deed influenced by the senses?

    A. It is influenced by the senses only if it is a wholesome deed.
    B. The senses have no influence on mental deeds.
    C. The senses directly control mental deeds, preventing free will.
    D. It is influenced by the five senses, which can motivate either wholesome or unwholesome actions.



96. Which of the following describes the role of the 'Yogavacara' in Kammatthana practice?

    A. It is the meditator or contemplator, comprising mindfulness, clear comprehension, and effort.
    B. It is the cause for the attainment of special virtues.
    C. It is the object of contemplation, such as a kasina disk.
    D. It is the state of mind after hindrances have been calmed.

97. According to the text, what is an example of an object that can be used for training the mind from 'within the body-mind system'?

    A. Bodily postures and thoughts.
    B. The food we eat every day.
    C. A kasina disk.
    D. A corpse.

98. What is the relationship between 'Karma' and 'Kammatthana' as described in the provided text?

    A. They are unrelated concepts, as one is about deeds and the other is about meditation.
    B. Karma is the ultimate goal, and Kammatthana is the path to achieving it.
    C. Karma is a type of unwholesome deed, while Kammatthana is a wholesome deed.
    D. Karma is a crucial word used to explain the Buddhist concept of the world and life, while Kammatthana is a type of wholesome deed within that concept.

99. Which of the following is NOT listed as a hindrance (nivarana) that Kammatthana aims to calm?

    A. Laziness.
    B. Ill-will.
    C. Generosity.
    D. Doubt.



100. The text uses the example of a person with the intention of taking someone else's property to illustrate what concept?

     A. How a person's spiritual destiny (wasana) is determined.
     B. The distinction between wholesome and unwholesome deeds.
     C. The relationship between mental action (manokamma) and bodily action (kayakamma).
     D. The difference between meditation and other forms of spiritual practice.

101. Based on the text, what is the key difference between Samatha meditation and Vipassana meditation?

     A. Samatha is for calming the mind using created concepts, and Vipassana is for developing wisdom by noticing existing awareness without forming concepts.
     B. Samatha is used to gain temporary happiness, while Vipassana is for seeing the danger of samsara.
     C. Samatha focuses on bodily sensations, while Vipassana focuses on external objects.
     D. Samatha is a modern practice, while Vipassana is a traditional one.

102. According to the text, what is the main reason that meditation practices use 'special mental objects'?

     A. To create mental images and sensations that are different from ordinary mental states in daily life, enabling intentional practice.
     B. To make the mind restless and less able to contemplate effectively.
     C. To achieve a state of deep trance and psychic abilities.
     D. To make the practice more popular and accessible to a wider audience.

103. Based on the reading, what is the role of a skilled meditation teacher?

     A. To guide the student in understanding the principles and causes of meditation to achieve desired results.
     B. To prove the existence of reincarnation by showing the student a vision of heaven and hell.
     C. To give the student a single, specific method to follow and never deviate.
     D. To provide public lectures and sermons that bring temporary peace.

104. Which of the following is an example of 'innate suffering' as described in the text?

     A. Sorrow and lamentation.
     B. Birth, old age, sickness, and death.
     C. The feeling of conflict and problems in society.
     D. Unfulfilled desires and separation from loved ones.



105. According to the text, what is the fundamental purpose of religion?

     A. To compel people to abandon society and technological progress.
     B. To warn humanity about dangers, especially those hidden in their own thoughts, and guide them to live with wisdom and prudence.
     C. To provide temporary peace and emotional comfort through public lectures.
     D. To help people gain power and control over their external world.

106. What is the crucial first step for a person to be ready to practice meditation, as described in the text?

     A. To first see the danger of the cycle of rebirth (samsara).
     B. To achieve a state of great happiness through other spiritual practices.
     C. To have a strong desire to see heaven and hell.
     D. To learn to meditate by watching public lectures and listening to sermons.

107. The text describes a problematic cycle of defilements-actions-results. Which of the following correctly identifies the components of this cycle?

     A. Saddha 4 (four key beliefs), the Noble Eightfold Path, and the six sense doors.
     B. Consciousness (vinnana), form (rupa), and feelings (vedana).
     C. Birth, old age, sickness, and death.
     D. Kilesa Vatta (defilement cycle), Kamma Vatta (action cycle), and Vipaka Vatta (karmic-result cycle).

108. According to the text, why is the belief that karma is either 'good' or 'bad' a potential misconception?

     A. Because karma is a form of innate suffering that no one can escape.
     B. Because karma is a result of past actions, and it simply results and then ceases without being inherently good or bad.
     C. Because one can choose to only receive good results by changing the external world.
     D. Because karma is not related to actions at all, but only to thoughts.

109. What is the primary danger that religion is meant to reveal, as described in the text?

     A. The dangers of having a narrow perspective and using modern progress to justify one's ideas.
     B. The dangers of modern technology and social progress.
     C. The danger that exists in our own thoughts, which humans often don't see.
     D. The dangers that exist in society, such as conflict and problems.



110. According to the text, what is the 'spiritual experience' that arises from practicing meditation as laid out by the Buddha?

     A. It inspires genuine faith that comes from present reality, not from simply following others.
     B. It proves the existence of reincarnation by showing visions of heaven and hell.
     C. It provides temporary peace and comfort without requiring a deep understanding of the Dharma.
     D. It allows one to completely eliminate all forms of suffering, both innate and contingent.

111. According to the text, how are Samatha and Vipassana related in practice?

     A. They are completely separate and should be practiced independently.
     B. They are the same practice with different names.
     C. They are interdependent and cannot be completely separated in practice.
     D. Samatha is for beginners, and Vipassana is for advanced practitioners.

112. What is the primary purpose of the 'object of meditation' in Samatha practice?

     A. To achieve a state of non-attachment by releasing all thoughts.
     B. To confuse the mind and make it difficult to think.
     C. To prove the existence of past and future lives.
     D. To serve as something for the mind to fixate on or cling to.

113. According to the text, why is the relationship between meditation topics and one's temperament so important?

     A. It is a tradition that has no real impact on the practice's outcome.
     B. It is required to attain any jhana, even the first.
     C. It helps the practitioner reach the ultimate goal of Nibbana faster.
     D. It ensures that the practitioner experiences pleasure during meditation.

114. What is the meaning of the word 'Kasina' as used in the context of meditation?

     A. To fixate on a mental image.
     B. To achieve a state of equanimity.
     C. To stare at.
     D. To forget one's own body.



115. Which of the following is one of the four 'temperament-specific' Kasina topics?

     A. Apo Kasina (water).
     B. Nila Kasina (green).
     C. Vayo Kasina (wind).
     D. Pathavi Kasina (earth).

116. Asubha Kammatthana is recommended for individuals with which temperament?

     A. A doubtful temperament.
     B. An angry temperament (Dosacarita).
     C. A lustful temperament (Ragacarita).
     D. A neutral temperament.

117. What is the ultimate purpose of practicing Asubha meditation?

     A. To destroy the defilement of being attached to the illusion that our bodies are beautiful.
     B. To learn to stay still for a long time without moving.
     C. To achieve a sense of great happiness and comfort.
     D. To become a doctor and understand human anatomy better.

118. How is Asubha meditation meant to be practiced, according to the text?

     A. By going to a hospital or a cemetery to physically stare at a corpse for ten days.
     B. By reciting mantras without any visualization.
     C. By using one's memory of a corpse and reflecting that one's own body is no different.
     D. By only thinking about the body when one is sick or in pain.

119. What is the key insight gained from successful Asubha practice, as described in the text?

     A. That our bodies are impure and foul-smelling, and that we are all just 'talking, walking corpses.'
     B. That it is impossible to escape the cycle of rebirth.
     C. That humans and animals have different fates after death.
     D. That medical treatment can alleviate all forms of suffering.



120. How many total categories make up the 40 Kammatthana topics?

     A. 7 categories.
     B. 4 categories.
     C. 10 categories.
     D. 40 categories.

121. What is the meaning of 'Anussati'?

     A. To constantly recollect or reflect.
     B. To be mindful of one's breath.
     C. To be aware of the body.
     D. To stare at a meditation object.

122. The 10 Anussati topics are most suitable for practitioners with which temperament?

     A. A thoughtful temperament (Buddhacarita).
     B. A lustful temperament (Ragacarita).
     C. An angry temperament (Dosacarita).
     D. A faithful temperament (Saddhacarita).

123. Which two Anussati topics are recommended for those with a thoughtful temperament (Buddhacarita)?

     A. Marananussati and Upasamanussati.
     B. Anapanasati and Kayagatasati.
     C. Silanussati and Caganussati.
     D. Buddhanussati and Dhammanussati.

124. What is the purpose of Anapanasati meditation for those who worry and overthink?

     A. To make the mind follow its own breath instead of worrying about external issues.
     B. To contemplate the body as impure.
     C. To prove things for themselves before believing them.
     D. To forget their problems and enter a trance-like state.

125. What is the purpose of Kayagatasati Kammatthana?

     A. To feel peace and comfort, both physically and mentally.
     B. To achieve the fourth jhana through an image of the body.
     C. To contemplate the body as full of foul-smelling and impure things.
     D. To recall the virtues of celestial beings.



126. According to the text, what is a key virtue of the Buddha to reflect on in Buddhanussati Kammatthana?

     A. His lineage and family.
     B. His wealth.
     C. His great wisdom, purity, and compassion.
     D. His physical strength.

127. What does the text say about forming factions or schools based on different mantras like 'Buddho' or 'Sammā Araham'?

     A. It is the only way to prove the Buddha's teachings.
     B. It is necessary to reach Arahantship quickly.
     It is encouraged, as it helps practitioners find the best path for them.
     D. It is incorrect, as all schools are disciples of the Tathagata and the purpose is to eliminate the sense of self.

128. The text mentions that reflecting on the Buddha's image can act as a Kasina. What is the result of this practice when the image becomes crystal clear?

     A. The mind will enter the fourth jhana with happiness and sharp wisdom.
     B. The practitioner will become attached to the image, delaying progress.
     C. The practitioner will be able to see heaven and hell.
     D. The mind will become restless and unfocused.

129. What is a key teaching of the Dhamma to contemplate in Dhammanussati Kammatthana?

     A. That everything in this world is impermanent and subject to decay and death.
     B. That humans are superior to all other beings.
     C. That everything we acquire, such as money and homes, is permanent.
     D. That meditation should only be practiced by monks and nuns.

130. The 84,000 sections of the Dhamma can be summarized into three parts. Which of the following correctly identifies these parts and their associated attainments?

     A. Adisīla (higher morality) for Sotapanna, Adicitta (higher concentration) for Anagami, and Adipaññā (higher wisdom) for Arahantship.
     B. Mind, body, and speech.
     C. The Tripitaka, Commentaries, and Sub-commentaries.
     D. Sotapanna for higher morality, Anagami for higher concentration, and Arahantship for higher wisdom.

131. According to the provided text, what is the primary benefit of practicing Sanghanussati Kammatthana?

     A. It protects one from committing the five wrong actions.
     B. It leads to a life free from trouble and enemies.
     C. It provides the wholesome power of wisdom and leads to liberation of the mind through faith.
     D. It helps in attaining Appanā Samādhi.

132. What is the result of constantly reflecting on the five precepts, according to the Sīlanussati section?

     A. It allows the mind to attain Upacāra Samādhi.
     B. It guarantees immediate rebirth in a Brahma realm.
     C. It leads to jhana, making the mind wise and peaceful.
     D. It results in the immediate cutting off of all defilements.

133. Cāgānussati Kammatthana is a practice that aims to eliminate which defilement?

     A. All of the above
     B. Greed and stinginess
     C. Hatred
     D. Delusion

134. What is the ultimate destination for a mind that is a clean and clear foundation as a result of diligently practicing mindfulness of the five precepts?

     A. Jhana
     B. A Brahma realm
     C. Nibbana
     D. Upacāra Samādhi

135. Which of the following is NOT a characteristic of Devas mentioned in the text?

     A. They do not have to carry the burden of the five aggregates.
     B. They possessed Hiri and Ottappa when they were human.
     C. They came to worship and listen to the Buddha's sermons.
     D. They accumulate less merit than humans.

136. According to the provided text, what is Saddhāvimutti?

     A. A state of deep concentration (jhana)
     B. The feeling of joy after making a donation
     C. The liberation of the mind from defilements and attachments through sincere faith.
     D. The wisdom to see the suffering in having a body.

137. In the Cāgānussati section, how is hatred recommended to be cut off?

     A. By practicing loving-kindness and forgiveness.
     B. By living a life free from trouble and enemies.
     C. By donating to the poor and religious institutions.
     D. By seeing that everything is temporary.

138. The recollection of morality (Sīlanussati) can lead to which of the following states of concentration?

     A. Vipassana Ñana (insight knowledge)
     B. Appanā Samādhi (absorption concentration)
     C. Saddhāvimutti
     D. Upacāra Samādhi (access concentration)

139. What is the definition of the word 'Deva' as provided in the Devatanussati section?

     A. A being who has attained Nibbana.
     B. A human who has attained a jhana state.
     C. A being with a beautiful and noble mind.
     D. A being who lives in a Brahma realm.

140. According to the text, which type of celestial beings are categorized by their level of jhana attainment before death?

     A. Akasa Devas
     B. Kamavacara Devas
     C. Bhumma Devas
     D. Rupavacara Brahmas

141. According to the text, what is the misunderstanding of the Arupavacara Brahmas (Formless Brahmas)?

     A. They mistakenly believe that the four Arupa Brahma realms are the ultimate happiness.
     B. They believe that suffering is caused by the absence of a physical body.
     C. They believe that physical forms are the cause of eternal happiness.
     D. They mistakenly believe that Nibbana is a state of mental pleasure.

142. What is the cause for a person to be reborn as a deva?

     A. Practicing meditation and attaining jhana states.
     B. Committing the five wrongdoings and practicing charity.
     C. Attaining the state of a Noble One (Anagami) before death.
     D. Keeping the five precepts fully, giving charity willingly, and having a compassionate mind.

143. Which jhana state is associated with the Akiñcaññayatana Brahma realm?

     A. The jhana of the infinity of space.
     B. The jhana of neither perception nor non-perception.
     C. The jhana of the infinity of consciousness.
     D. The jhana of nothingness.

144. What is the key difference between Saupadisesa Nibbana and Anupadisesa Nibbana?

     A. Saupadisesa Nibbana is a state of eternal bliss, while Anupadisesa Nibbana is not.
     B. Saupadisesa Nibbana is when the mind is pure but still has a body, while Anupadisesa Nibbana is when the body has passed away.
     C. Saupadisesa Nibbana is a formless existence, while Anupadisesa Nibbana involves a celestial body.
     D. Saupadisesa Nibbana is attained by Non-returners, while Anupadisesa Nibbana is for Arahants.

145. Which of the following is NOT a cause for suffering in the four lower realms, according to the text?

     A. Practicing meditation without reaching a jhana state.
     B. Drinking alcohol and gambling.
     C. Violating the five precepts.
     D. Speaking rudely and cheating.

146. What is the required condition for a Non-returner (Anagami) to be reborn in the Suddhavasa Brahma realms?

     A. They must have practiced Kasina meditation and cultivated the four formless jhanas.
     B. They must have an Arahant's mind and have entered the sublime realm of Nibbana.
     C. They must have kept the five precepts perfectly and had a compassionate mind.
     D. They must have reached the fruit of the path and attained the 4th jhana before death.

147. According to the text, what is the cause of being reborn as a human?

     A. Having fully kept the five precepts and not committing any of the five wrongdoings.
     B. Practicing meditation to become skilled in one of the 40 Kammatthana topics.
     C. Attaining any jhana state before death.
     D. Giving charity and worshipping both humans and animals.

148. The text mentions that our eyes are 'coarse' and cannot see celestial beings like devas. What is this inability attributed to?

     A. Our lack of proper meditation and concentration.
     B. The devas' ability to make themselves invisible.
     C. The fact that devas and ghosts are not real.
     D. The pure, subtle nature of the devas' celestial bodies.

149. What is the misconception of the Formless-realm Brahmas regarding their existence?

     A. They are under the misconception that a formless existence is the highest happiness.
     B. They believe that a physical form is the highest happiness.
     C. They believe that memory and perception are the cause of suffering.
     D. They believe that their jhana practice leads them directly to Nibbana.

150. Which of the following describes the mind of a Visuddhideva?

     A. A mind focused on nothingness, thinking that nothing remains.
     B. A mind that has attained the 4th jhana before death.
     C. A mind of an Arahant that resides in the blissful, sublime realm of Nibbana.
     D. A mind that is pure but still has a human, deva, or Brahma body.

151. การปฏิบัติกรรมฐานก่อนพุทธกาล ส่วนใหญ่เน้นที่กรรมฐานประเภทใด?

     ก. วิปัสสนากัมมัฏฐาน
     ข. สมถกัมมัฏฐาน
     ค. คันถธุระ
     ง. อัตตกิลมถานุโยค

152. เจ้าชายสิทธัตถะทรงพิจารณาเห็นว่าการบรรลุอรูปฌานไม่เป็นไปเพื่อนิพพาน เพราะเหตุใด?

     ก. อรูปฌานเป็นเพียงการทรมานตนเองเท่านั้น
     ข. อรูปฌานเป็นไปเพียงเพื่อให้อุบัติในเนวสัญญานาสัญญายตนพรหม
     ค. อรูปฌานทำให้จิตฟุ้งซ่าน
     ง. อรูปฌานเป็นแนวทางที่ง่ายเกินไป

153. นิกันติ ในวิปัสสนูปกิเลส หมายถึงอะไร?

     ก. การเจริญสมถกัมมัฏฐาน
     ข. การเข้าถึงอภิญญา 5
     ค. การเจริญวิปัสสนากัมมัฏฐาน
     ง. การเข้าถึงรูปฌาน

154. วิธีปฏิบัติแบบ "อัตตกิลมถานุโยค" คืออะไร?

     ก. การเจริญสมาธิอย่างเคร่งครัด
     ข. การทรมานตนเองเพื่อให้พ้นทุกข์
     ค. การบำเพ็ญเพียรทางจิต
     ง. การใช้ปัญญาพิจารณาธรรม

155. ในปฐมยามแห่งการตรัสรู้ พระพุทธองค์ทรงบรรลุญาณใด?

     ก. จุตูปปาตญาณ
     ข. อาสวักขยญาณ
     ค. ปุพเพนิวาสานุสสติญาณ
     ง. อริยสัจ 4

156. ในปัจฉิมยามแห่งการตรัสรู้ พระพุทธองค์ทรงบรรลุญาณใดที่ทำให้กิเลสหมดสิ้นไป?

     ก. ปุพเพนิวาสานุสสติญาณ
     ข. จุตูปปาตญาณ
     ค. อริยสัจ 4
     ง. อาสวักขยญาณ

157. ภิกษุผู้บวชประสงค์จะทำกิจธุระหน้าที่ของนักบวชให้บริบูรณ์ จะต้องบำเพ็ญธุระกี่อย่าง?

     ก. 1 อย่าง คือ คันถธุระ
     ข. 1 อย่าง คือ วิปัสสนาธุระ
     ค. 2 อย่าง คือ คันถธุระและวิปัสสนาธุระ
     ง. 3 อย่าง คือ คันถธุระ วิปัสสนาธุระ และบิณฑบาต

158. ข้อใดคือความหมายของ "คันถธุระ"?

     ก. การปฏิบัติวิปัสสนาจนบรรลุพระอรหัตต์
     ข. การศึกษาและท่องจำพระไตรปิฎก
     ค. การปลีกตัวออกจากหมู่คณะเพื่อเจริญวิปัสสนา
     ง. การบำเพ็ญเพียรในป่า

159. วิปัสสนาธุระ หมายถึงการปฏิบัติอย่างไร?

     ก. การศึกษาพระธรรมวินัย
     ข. การปรารภความเสื่อมไปและความสิ้นไปในร่างกายจนบรรลุพระอรหัตต์
     ค. การเจริญสมถะเพียงอย่างเดียว
     ง. การแสวงหาสถานที่สงัด

160. เหตุผลใดที่ทำให้การปฏิบัติกรรมฐานในสมัยพุทธกาลแพร่หลายและได้ผลเร็ว?

     ก. มีการจัดส่งพระธรรมทูตไปเผยแผ่หลายสาย
     ข. มีการชำระพระพุทธศาสนาให้บริสุทธิ์
     ค. มีพระพุทธองค์และเหล่าสาวกคอยชี้แนะ
     ง. มีการตั้งสำนักปฏิบัติธรรมจำนวนมาก

161. หลักธรรมใดที่คณะพระโสณเถระและพระอุตตรเถระนำมาเผยแผ่ในดินแดนสุวรรณภูมิ?

     ก. อริยสัจ 4
     ข. พรหมชาลสูตร
     ค. สติปัฏฐานสูตร
     ง. อานาปานสติ

162. การปฏิบัติกรรมฐานตามแนวพระอาจารย์มั่น ภูริทตฺโต มีลักษณะเด่นอย่างไร?

     ก. ภาวนาพอง-ยุบ
     ข. บริกรรมภาวนาว่า "พุทโธ"
     ค. บริกรรมภาวนาว่า "สัมมาอรหัง"
     ง. ภาวนาแต่เพียงวิปัสสนา

163. การบริกรรมภาวนาว่า "พุทโธ" ขณะหายใจเข้า-ออก เป็นการปฏิบัติเพื่ออะไร?

     ก. เพื่อให้จิตรวมเป็นหนึ่งเดียวได้ง่าย
     ข. เพื่อใช้เป็นวิปัสสนากัมมัฏฐานโดยตรง
     ค. เพื่อให้ร่างกายแข็งแรง
     ง. เพื่อให้ระลึกชาติได้

164. การปฏิบัติกรรมฐานสายพอง-ยุบ มีศูนย์กลางอยู่ที่ใดในประเทศไทย?

     ก. วัดหนองป่าพง
     ข. วัดป่าเลไลย์
     ค. วัดมหาธาตุยุวราชรังสฤษฎิ์
     ง. วัดปากน้ำภาษีเจริญ

165. ใครคือผู้มีบทบาทสำคัญในการเผยแผ่แนวการปฏิบัติกรรมฐานแบบพอง-ยุบในประเทศไทย?

     ก. พระอาจารย์มั่น ภูริทตฺโต
     ข. สมเด็จพระพุฒาจารย์ (อาจ อาสภมหาเถระ)
     ค. พระธรรมธีรราชมหามุนี (โชดก ญาณสิทฺธิ)
     ง. พระมหาหินทเถระ

166. ใครคือผู้ริเริ่มแนวคิดให้มีการจัดตั้งหลักสูตรการปฏิบัติธรรมทางพระพุทธศาสนาขึ้นในประเทศไทย?

     ก. พระอาจารย์มั่น ภูริทตฺโต
     ข. สมเด็จพระพุฒาจารย์ (อาจ อาสภมหาเถระ)
     ค. พระธรรมธีรราชมหามุนี (โชดก ญาณสิทฺธิ)
     ง. พระโมคคัลลีบุตรติสสเถระ

167. แนวทางการปฏิบัติกรรมฐานในปัจจุบันมีลักษณะอย่างไร?

     ก. มีเพียงรูปแบบเดียวที่ต้องปฏิบัติตามเท่านั้น
     ข. มีรูปแบบที่หลากหลายตามแนวทางของคณาจารย์
     ค. เน้นการปฏิบัติแบบเดียวกับสมัยพุทธกาล
     ง. มุ่งเน้นแต่เพียงสมถกัมมัฏฐาน

168. ถึงแม้รูปแบบการปฏิบัติในปัจจุบันจะดูต่างกัน แต่ก็ถือว่าไม่ออกนอกจุดมุ่งหมายของการปฏิบัติทางพระพุทธศาสนา ถ้าเป็นไปเพื่อสิ่งใด?

     ก. เพื่อให้ได้อภิญญาและแสดงฤทธิ์
     ข. เพื่อชื่อเสียงและศิษยานุศิษย์
     ค. เพื่อความสงบระงับใจและให้เกิดสติปัญญา
     ง. เพื่อให้ร่างกายแข็งแรงและมีอายุยืนยาว
     
     



169. การปฏิบัติพระกัมมัฏฐานตามแนวอานาปานสติ เป็นที่นิยมในประเทศไทยเพราะเหตุใด

     A.เป็นกัมมัฏฐานที่ใช้อารมณ์ หรืออุปกรณ์ที่มีอยู่ภายในตัวทุกคน คือลมหายใจ
     B.เป็นแนวทางปฏิบัติที่มีอาจารย์ผู้สอนหลายท่าน
     C.เป็นกัมมัฏฐานที่พระพุทธองค์ทรงโปรดปรานเป็นพิเศษ
     D.เป็นกัมมัฏฐานที่ฝึกได้ง่ายกว่าแนวอื่น
     
     



170. พระมหาเถระรูปใดที่เนื้อหากล่าวว่ามักจะยกอานาปานสติขึ้นมาแสดงเสมอ และชี้แจงว่าเป็นพระสูตรที่พระพุทธองค์ทรงโปรดปราน

     A.พระอาจารย์สมภพ โชติปญฺโญ
     B.สมเด็จพระพุทธโฆษาจารย์ (ป.อ.ปยุตฺโต)
     C.พระมงคลเทพมุนี (สด จนฺทสาโร)
     D.ท่านพุทธทาสภิกขุ
     
     




171. การปฏิบัติพระกัมมัฏฐานแนวอานาปานสติมีหลักการและแนวทางปฏิบัติกี่ขั้นตอนตามที่ระบุในเนื้อหา

     A.4 ขั้นตอน
     B.20 ขั้นตอน
     C.16 ขั้นตอน
     D.8 ขั้นตอน
     
     



172. พระมหาเถระรูปใดที่เนื้อหากล่าวว่าเป็นผู้ให้กำเนิดกัมมัฏฐานแนววิชชาธรรมกาย

     A.สมเด็จพระพุทธโฆษาจารย์ (ป.อ.ปยุตฺโต)
     B.พระอาจารย์สมภพ โชติปญฺโญ
     C.พระมงคลเทพมุนี (สด จนฺทสาโร)
     D.ท่านพุทธทาสภิกขุ
     
     



173. การปฏิบัติกัมมัฏฐานแนววิชชาธรรมกายใช้อะไรเป็นกสิณกลาง

     A.ดวงกลมใส
     B.อาโลกกสิณ
     C.พุทธานุสสติ
     D.อานาปานสติ
     
     



174. ตามเนื้อหา คำว่า 'กัมมัฏฐาน' แปลว่าอะไร

     A.ที่ตั้งแห่งการทำงานของจิตและเจตสิก
     B.การเจริญสมถะและวิปัสสนา
     C.ความพยายามที่เกิดขึ้นก่อนๆ
     D.อารมณ์ของสมถะและวิปัสสนา
     
     



175. ในเนื้อหา 'กัมมัฏฐาน' จำแนกออกเป็นกี่อย่าง

     A.2 อย่าง
     B.3 อย่าง
     C.6 อย่าง
     D.4 อย่าง
     
     




176. ตามเนื้อหา 'อารัมมณกัมมัฏฐาน' คืออะไร

     A.ธรรมที่เพ่งอารมณ์
     B.ความพยายามที่เกิดขึ้นก่อนๆ
     C.อุบายทางใจ
     D.อารมณ์ของสมถะและวิปัสสนา
     
     




177. ตามเนื้อหา 'อารัมมณิกภาวนากัมมัฏฐาน' คืออะไร

     A.ความพยายามในการเจริญสมถะและวิปัสสนาที่เกิดขึ้นก่อนๆ
     B.อุบายสงบใจและอุบายเรืองปัญญา
     C.ที่ตั้งแห่งการงานของใจ
     D.อารมณ์ของสมถะ มีกสิณเป็นต้น
     
     



178. การเจริญสมถะและวิปัสสนาทั้งสองอย่างนี้ชื่อว่า กัมมัฏฐาน เพราะเหตุผลใด

     A.เป็นอารมณ์ของสมถะและวิปัสสนา
     B.เป็นอุบายทำใจให้สงบระงับ
     C.เป็นความพยายามที่เกิดขึ้นก่อนๆ
     D.เป็นเหตุให้ผู้เจริญได้บรรลุ ฌาน มรรค ผล นิพพาน
     
     



179. เนื้อหาเปรียบเทียบ 'อารัมมณธรรม' กับอะไร

     A.ฉากละคร
     B.ผู้ดูละคร
     C.ตัวละคร
     D.ผู้กำกับละคร
     
     



180. ตามเนื้อหา 'สมถกัมมัฏฐาน' คืออะไร

     A.การอบรมเจริญปัญญา
     B.อุบายทางใจที่อาศัยความรู้สึกตัวที่มีอยู่
     C.การทำจิตใจให้สงบเพื่อข่มนิวรณ์
     D.การรู้ความจริงของสภาพธรรม
     
     





* การปฏิบัติวิปัสสนา *

181. ตามเนื้อหา 'วิปัสสนากัมมัฏฐาน' คืออะไร

     A.การท่องถ้อยคำบางอย่างซ้ำๆ กัน
     B.การทำจิตให้เกิดฌานขั้นต่างๆ
     C.การอบรมความสงบของจิต
     D.การอบรมเจริญปัญญาที่รู้ความจริงของสภาพธรรม
     
     



182. ตามเนื้อหา 'อุบายสงบใจ' เป็นส่วนประกอบของกัมมัฏฐานประเภทใด

     A.อารัมมณกัมมัฏฐาน
     B.สมถกัมมัฏฐาน
     C.อารัมมณิกกัมมัฏฐาน
     D.วิปัสสนากัมมัฏฐาน
     
     



183. การปฏิบัติกัมมัฏฐานแนววิชชาธรรมกายใช้วิธีใดในขั้นสมถภาวนา

     A.การทำจิตให้สงบด้วยการเพ่งกสิณแสงสว่าง
     B.กำหนดบริกรรมนิมิตเป็นดวงกลมใสขนาดเล็กที่ปากช่องจมูก
     C.กำหนดรู้ลมหายใจเข้า-ออก
     D.เฝ้าติดตามการรับรู้ด้วยความตั้งใจ
     
     



184. การปฏิบัติพระกัมมัฏฐานแนวอานาปานสติมีผลทำให้คุณธรรมใดสมบูรณ์ตามที่ท่านพุทธทาสภิกขุชี้แจง

     A.พรหมวิหาร 4
     B.หิริ-โอตตัปปะ
     C.สังคหวัตถุ 4
     D.สติปัฏฐาน 4 และมรรค 8
     
     



185. ตามเนื้อหา 'ภาวนา' มีความหมายว่าอย่างไร

     A.ธรรมที่ควรเจริญ คือ ทำให้เกิดขึ้นบ่อยๆ ในจิตสันดานของตน
     B.การอบรมความสงบของจิต
     C.การงานอันเป็นฐาน
     D.ที่ตั้งแห่งการทำงานของจิต
     
     




186. คำว่า 'ภาวนา' ที่มีวจนัตถะว่า 'ปุนปฺปุนํ กิริยาย ภาเวตพฺพาติ = ภาวนา' มีความหมายว่าอย่างไร

     A.ธรรมที่ควรเจริญเพื่อให้บรรลุคุณวิเศษ
     B.ธรรมอันบัณฑิตทั้งหลายพึงทำให้เกิดขึ้นครั้งแรกและครั้งหลังๆ ให้ติดต่อกัน
     C.ความพยายามในการเจริญสมถะและวิปัสสนา
     D.ธรรมชาติที่อบรมกุศลธรรม
     
     

187. พระมหาเถระรูปใดที่ไม่ได้ถูกกล่าวถึงว่าเป็นอาจารย์ที่มีชื่อเสียงในแนวอานาปานสติ

     A.พระมงคลเทพมุนี (สด จนฺทสาโร)
     B.ท่านพุทธทาสภิกขุ
     C.สมเด็จพระพุทธโฆษาจารย์ (ป.อ.ปยุตฺโต)
     D.พระอาจารย์สมภพ โชติปญฺโญ
     
     



188. การปฏิบัติกัมมัฏฐานแนววิชชาธรรมกายมีการประยุกต์ใช้กัมมัฏฐานประเภทใดร่วมกัน

     A.พุทธานุสสติและเมตตาภาวนา
     B.อาโลกกสิณและวิปัสสนา
     C.กสิณ 10 และอานาปานสติ
     D.อาโลกกสิณ อานาปานสติ และพุทธานุสสติ
     
     



189. ตามเนื้อหา 'อุบายเรืองปัญญา' เป็นส่วนประกอบของกัมมัฏฐานประเภทใด

     A.อารัมมณกัมมัฏฐาน
     B.อารัมมณิกกัมมัฏฐาน
     C.สมถกัมมัฏฐาน
     D.วิปัสสนากัมมัฏฐาน
     
     



190. ตามเนื้อหา อะไรคือ 'อารมณ์อันเป็นที่ตั้งแห่งการเจริญสมถะและวิปัสสนา'

     A.วิปัสสนากัมมัฏฐาน
     B.อารัมมณกัมมัฏฐาน
     C.อารัมมณิกกัมมัฏฐาน
     D.สมถกัมมัฏฐาน
     
     




191. คำว่า 'ภาวนา' ในเนื้อหานี้ถูกจำแนกออกเป็นกี่ประเภท

     A.3 ประเภท
     B.4 ประเภท
     C.2 ประเภท
     D.16 ขั้นตอน
     
     



192. ตามเนื้อหา 'สมฺมาอรหํ' เป็นคำบริกรรมที่ใช้ในการปฏิบัติกัมมัฏฐานแนวใด

     A.วิชชาธรรมกาย
     B.อานาปานสติ
     C.วิปัสสนากัมมัฏฐาน
     D.สมถกัมมัฏฐาน
     
     



193. ตามเนื้อหา 'กัมมัฏฐาน' ที่เปรียบเหมือน 'ผู้ดูละคร' คืออะไร

     A.อารัมมณิกธรรม
     B.อารัมมณกัมมัฏฐาน
     C.อารัมมณธรรม
     D.สมถกัมมัฏฐาน
     
     



194. ตามเนื้อหา การปฏิบัติวิปัสสนากัมมัฏฐานจะทำให้เกิดผลอย่างไร

     A.รู้แจ้งอริยสัจธรรมและดับกิเลสได้
     B.จิตสงบเป็นฌานขั้นต่างๆ
     C.ข่มนิวรณ์ได้
     D.เกิดในพรหมโลก
     
     



195. ตามเนื้อหา กัมมัฏฐานในฐานะที่เป็น 'อุบายเรืองปัญญา' มีลักษณะอย่างไร

     A.สร้างภาพพจน์ของคำบางคำ
     B.เฝ้าติดตามการรับรู้ด้วยความตั้งใจจนความคิดถูกตัดออกไป
     C.บังคับตนเองในลักษณะการสร้างแนวคิด
     D.อาศัยวิธีการท่องถ้อยคำซ้ำๆ
     
     




196. ข้อใดไม่ใช่ลักษณะของการปฏิบัติกัมมัฏฐานแนวอานาปานสติที่กล่าวถึงในเนื้อหา

     A.ใช้ลมหายใจเป็นอารมณ์
     B.มีผลให้คุณธรรมต่างๆ เช่น สติปัฏฐาน 4 สมบูรณ์
     C.มีอาจารย์ผู้สอนหลายท่าน
     D.ใช้การบริกรรมว่า 'สมฺมาอรหํ'
     
     



197. จากเนื้อความ "ภาเวตพฺพา ปุนปฺปุนํ วฑฺเฒตพฺพาติ = ภาวนา" ธรรมชาตินั้นหมายถึงอะไร?

     A.ธรรมชาติที่พึงพิจารณาและทำความเข้าใจ
     B.ธรรมชาติที่พึงอบรมและทำให้เจริญบ่อยๆ
     C.ธรรมชาติที่พึงใช้ปัญญาค้นคว้าอย่างต่อเนื่อง
     D.ธรรมชาติที่ควรละวางและไม่ยึดติด
     
     



198. ตามเนื้อความ ภาวนาประเภทใดที่มีจุดประสงค์เพื่อเพ่งอารมณ์เพื่อให้จิตสงบจากกิเลสนิวรณ์?

     A.ปริตตสมถะ
     B.มหัคคตสมถะ
     C.วิปัสสนาภาวนา
     D.สมถภาวนา
     
     



199. สมถะที่หมายถึง 'สงบจากกิเลสนิวรณ์' ได้แก่สิ่งใดตามเนื้อความ?

     A.เอกัคคตาเจตสิกที่ประกอบในมหากุศลจิตและรูปาวจรปฐมฌานกุศลจิต
     B.ปัญญาเจตสิกที่ประกอบในมหากุศลจิต
     C.จิตที่เข้าถึงอัปปนาภาวนา
     D.จิตที่มีอารมณ์หนึ่งเดียวไม่ซัดส่าย
     
     



200. ความหมายที่ 2 ของคำว่า 'สงบ' ในสมถภาวนาคือข้อใด?

     A.สงบจากองค์ฌานชนิดหยาบ
     B.สงบจากกิเลสนิวรณ์
     C.สงบจากความหวั่นไหวของจิต
     D.สงบตั้งมั่นอยู่ในอารมณ์เดียว
     
     

                            

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