This thesis has three objectives, 1) to study of the practice of Vipassanã according to the Four Foundations of Mindfulness in Buddhist Scriptures, 2) to study the Paramattha Bhãvanã Practice of Wat Maheyong, and 3) to analyze the model of Paramattha Bhãvanã according to the Four Foundations of Mindfulness. It used the mixed qualitative method between the documentary and field study. It was found that:-

                  That Satipatthã-sutta is the more important sutta to meditation practice. This sutta appeared in the Dìghanikãya Mahavagg which it was preached by the Lord Buddha to Buddhist in Kuri City because they were more interested in studying and practicing meditation. The Lord Buddha expressed the one way of the Four Satipatthãs that is the one wat to this path which exists for the purification of beings, for overcoming grief and lamentation, for doing away sorrow and dejection, for the attainment of knowable and realization of Nibbãna. It is considered by the Four Foundations; body, feeling, mind, and mind-objects which has the Vipassanãbhûmi as the sense-objects.

                 The way of meditation practice of Wat Maheyong used the way of consideration of Paramatthadhamma or Paramatthasacca; mind, mental state, form, and Nibbãna, which is the real natural phenomenon, no one creates, happens by the cause and result, no one is owner, there is the right view and the right understand. It is the real knowledge of the Paramatthadhamma according to the state of Ultimate Realities by the contemplation of Rûpa–Nãma of the Five Aggregates as the sense-objects in the practice of Vipassnã-bhãvanã, cutting the conventional concept for getting the reality, and bow into consideration of the arising and falling according to   Ti- Lakkhana. No matter is a corporeality or mentality as the same aspect, that is the rising and falling by the cause and effect in itself. The consideration is to get wisdom by the contemplation.

             The analytical study of the principle of the practice Paramattha Bhãvanã according to Wat Maheyong found that the technique of teaching is the same as the way of the Four Satipatthãs what the Lord Buddha expressed in the Mahãsatipatthãna-sutta by the contemplation on body, feeling, mind, and mind-objects, the consideration of Rûpa–Nãma of the Five Aggregates as the sense-objects also is the same.

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