Abstract                                                                           

             A study of  Practice  for  Achievement  of  The  Path  and  Fruition  in  The  Puóóovāda Sutta  aimed  at 1)  studying  the  principle  of  Dhamma  in  Puóóovāda Sutta,  and 2)  studying  the practice  for  achievement  of  the  path  and  fruition  in  Puóóovāda Sutta, using  data  analysis from  Buddhist  Theravada  scriptures  consisting  of  Tepiṭaka, Pali  Canon,  Sub-Commentaries, and  other  related  technical  papers, and  rewritten  in  descriptive  research.    

             The  findings  showed  that  Puóóovāda Sutta  was  Lord  Buddha’s  preaching  given  to Phra  Puóóa  concerning  significant  Dhamma  principles : Pañcakkhandha,  khandha 5, Āyatana 12, Ariyasacca 4, and Vijjā 3.

             The word “Path” in Buddhism referred to Lokuttara Magga which consisted of Sotāpattimagga, Sakadāgāmimagga, Anāgāmimagga, and  Arahattamagga. The word  “Fruition” in  Buddhism  referred  to  Lokuttara  Phala  which  consisted  of  Sotāpattiphala, Sakadāgāmiphala, Anāgāmiphala, and  Arahattaphala.     

             Regarding  the  practice  for  achievement  of  the  path  and  fruition  mentioned  in The Puóóovāda Sutta, Phra  Puóóa  began  with  Samatha  meditation, then  following  with Vipassanā meditation, called Samatha Yanik. When the mind attained Jhāna, Phra Puóóa achieved  Vijjā 3. This  meant  that  Samatha  was  used  as  basic  practice  for  Vipassanā meditation, with consciousness and awareness of Āyatana according to the principle of Satipaṭṭhāna 4  as  Āyatana  was  a  part  of  Bhūmi  in  Vipassanā. What  Lord  Buddha  preached to Phra Punna was signification of Ariyasacca 4; Dukkha, Samudaya, Nirodha, Magga, and advantages/ disadvantages  of  Āyatana. In  practice,  Sati  was  needed  for  awareness  of  Phassa, and  inner  and  outer  emotions. It  was  to  consider  and  perceive  Tilakkhaṇa; Anicca, Dukkha, Anattā, as  uncontrollable  thing.

                      Āyatana 12 consisted of inner Āyatana; eyes, ears, nose, tongue, body, mind, and outer Āyatana; Rūpa, sound, odor, taste, touch, Dhammārommaṇa, as  the  significant  body  of Dhamma leading to wisdom of Rūpa and Nāma, called Vipassanā Bhūmi. The practice of Vipassanā  meditation  therefore  concerned  the  awareness  of  Rūpa and  Nāma according  to  the  state  of  Tilakkhaṇa, aimed  to  help  getting  rid  of  Avijjā  and  ending  the  process  of becoming  using  the  method  of sense  awareness  or  Āyatana.