NIBBANA

There are citta, cetasika, rupa, and nibbana as ultimate realities.
No other things are realities. Only these four are real in their ultimate sense and they are always true at any given time and
at anywhere. In the previous pages, citta, cetasika, and rupa have been discussed in some detail. There is a fourth ultimate
realities. It is nibbana. Nibbana the term derives from
nivana or nirvana. Ni means nikkhanta or liberated from vana
or binding. Vana is the dhamma that bind various different lives in the samsara. So nibbana means liberated from binding in the samsara. This binding is tanha. Even though there is a single nibbana as its nature, nibbana is talked to have two different forms, saupadisesa nibbana and anupadisesa nibbana. Saupadisesa nibbana is nibbana when sattas are still in the samsara are when they are alive. This nibbana is only present in
arahats or anagams while they are in nirodha samapatti. Nirodha means disappearance and samapatti means to be in a state of. Anupadisesa nibbana is the state immediately after cuti citta of arahats. Immediately after cuti citta of arahats, there is no more kammaja rupa, cittaja rupa and
aharaja rupa. That state from the sattas just gone to nibbana is said to be the state of nibbana called anupadisesa nibbana as there is no trace of so called satta that is no citta, no cetasika, no kammaja rupa, no citta rupa, and no aharaja rupa. Utuja rupa just left is like other bahiddhika rupa and not attached to any satta. Sosuch nibbana is a complete and absolute peace. This is the state all Buddhists are trying to attain after their paccima bhava or final life . From view point of contemplation, there are three kinds of nibbana. They are sunnata nibbana, animitta nibbana, and appanihita nibbana. Sunnata nibbana means nibbana
is free of arammana for tanha to arise. There is no atta or ego in
ultimate sense. Nibbana is free of attajiva or any self or any life. So as there is free of such life, self or anything, the nibbana is called sunnata
nibbana or voided emptiness of peace. When ariya to be was contemplating on dhamma as anatta, then the nibbana that he saw when magga citta arose is called sunnata nibbana. Because as he was viewing as anatta, and as there is no atta and free of atta, then the nibbana that he saw is called sunnata nibbana. Animitta nibbana means nibbana is free of raga, kilesa and it is free of bases and causal things. When ariya to be was viewing
dhamma at magga citta, if he saw dhamma as anicca, then the nibbana that he saw is called animitta nibbana. Because there is no nicca or permanent nimitta in dhamma. So his nibbana is animitta nibbana. Appanihita nibbana means nibbana is not to be craving for as in cases of tanha, raga, kilesa,
etc etc. When ariya to be was viewing dhamma at magga citta, if he saw dhamma as dukkha or suffering then the nibbana that he saw is called appanihita nibbana. Because nibbana is free of tanha, raga, and any
defilements. Even though these are contemplated, there is only a single nibbana in terms of its character and in ultimate sense. Nibbana is an absolute peace. This peace can be understood by viewing absence of any fire or any suffering. When not in nibbana or not in the state of nibbana, then sattas will be in the domain of sankhata dhamma. This means that they all will be in loka that includes kama loka or kama realms or sensual sphere, rupa loka or rupa brahma realms or fine material sphere and arupa loka or arupa brahma realms or immaterial sphere. As long as satta are in these realms that is 31 realms, then they all will be in their samsara and they will be suffering from different kinds of suffering. These sufferings are called fires. When fires are all totally extinguished, the absence of fires in the presence of which are hot and disagreeable, will make complete peace and free of suffering. By comparison its absence can be realised as absolute peace while itspresence is hot, making restless and peaceless.
Nibbana is not rupa dhamma. It is nama dhamma. Nibbana is not a khandha or aggregate. But nibbana can be arammana or object of mind. Nibbana is dhammarammana. Nibbana can be ayatana. It is dhammayatana. Ayatana are dhamma or nature that are the cause of arising of citta by being arammana or object or by being dvara or door. Citta, cetasika, and rupa are constituted in 18 kinds of dhatu or dhamma elements. Nibbana can be dhamma dhatu. But nibbana is not sankhata dhatu as in cases of citta, cetasika, and rupa. Nibbana is asankhata dhatu. Sankhata dhatu are those whose arising and existence are influenced by one of four causes namely kamma, citta, utu, and ahara. Nibbana cannot be influenced by these four causes. Nibbana is asankhata dhatu. It is absolute peace and free of any suffering and any fire. So nibbana is what all Buddhists are intended as their destination.

BUDDHA DHARMA

The Buddha Dharma is a
teaching in which one does not
rely on a God entity, rather it
teaches to rely on oneself and
ones own efforts alone. Through
right understanding of the way
things truly are one gains trust
and faith in the Buddha Dharma,
and may take up the path of
Buddhism to practice as ones
way toward the end of suffering
or sorrow, and towards
permanent bliss and liberation.
The Dharma could be said to be a
doctrine of selflessness and
impermanence, this may sound a
little confusing at first but with
time one comes to see that
nowhere, neither internally nor
externally, can there be anything
anywhere that can be rightly
called ‘self’. The Buddha Dharma
teaches investigation into the
imperanence of this self, and of
our place in the cyclic existence
of birth and death in which we
undergo many re-births in a
cyclic existence we call samsara,
eventually ended up where we
are now. The Buddha teaches
that we are fortunate to be born
into this life as a human where
we can spend time in
development and cultivation of
our qualities such as morality,
concentration, and wisdom,
whilst encompassing
compassion and generosity also
into ones practice, developing
these virtues one practices with
the intent to be of benefit to
oneself and others with the final
goal of Nirvana or Nibbana.
Nirvana is the ending of the cyclic
rounds of re-births in samsara, it
is the immaculate and
conditionless state of our
original primordial nature, which
is called several things within
different traditions, one common
term used is Buddha Nature. The
Buddha teaches that all beings
have this Buddha Nature. To
develop these qualities which are
necessary for a good life, and to
comprehend our place in this
existence we first need to
understand how we come into
being, how we exist with our
body, senses, and mind, as what
we really are, and what we often
mistake for a permanent entity in
some way. We learn how our
experiences come from a cause,
what this cause is, how we react
to our experiences and create
karma, karma is the law of cause
and effect teaching us that
things come from a cause, every
action coming from a cause has
an effect, a result which in turn is
also a cause for further results,
and so our existence continues
in this way from a time beyond
knowing.
The Dharma teaches that ;
*All things which are
impermanent are a cause for
suffering.
*All things are impermanent and
constantly changing in a state of
flux.
*All things are inter-dependant,
nothing exists as a separate and
independent self entity.
To comprehend this is to then
begin the way out of this
impermanent self caused
suffering which is difficult to
comprehend. In order to
understand this we learn and
follow the teachings of the
Buddha, he teaches through
investigation of the Four Noble
Truths.
The Four Noble Truths are
timeless truths which stand the
test of time and apply to life in all
circumstances. They are the
teachings which are essential in
understanding our true nature
and the way which leads to
independence and peace. To
begin the journey in
transforming our
discontentment and suffering in
life, to contentment and
happiness which is permanent,
we need to comprehend and
practice through contemplation,
concentration and active
investigation of the teachings, so
that we understand properly our
position in life. The first three
Noble Truths are to be
thoroughly examined and
comprehended, while the fourth
also needs to be put into practice
once understood, and when one
is satisfied that there is good
reason.
The Four Noble Truths;
*Life is impermanent and as such
is associated with, and a cause
for suffering.
This is to be understood correctly
through contemplation of our
impermanence, of our suffering
which we experience
throughout life from birth until
death, how our suffering is
associated with the fact that
things in life are impermanent.
*Our suffering in life is caused
through our attatchment to
sensous desires and cravings for
both material and immaterial
things.
We believe these things which
we seek will bring us happiness,
but because they are
impermanent our clinging and
attatchment to them cause us
suffering, therefore they don’t
bring us real happiness or
contentment, . we search for
happiness in external things
which bring us only temporary
pleasure, when these resources
run out we are unhappy and
dissatisfied with life again and
seek happiness somewhere else,
but wherever we seek
permanent happiness we
become dissatisfied when the
conditions change. We seek
good health yet we all get sick,
we seek happiness for our
families and loved ones yet we
still encounter sadness and
despair when things go wrong,
we seek financial wealth and
happiness in material things yet
still we are not content while
always find we want something
more, we seek good friends yet
our friends come and go and we
find ourselves alone again, we
seek love and we relish in it yet
conditions change and where
there was once love we find our
life empty again and seeking love
somewhere else, we seek
happiness in artificial ways
through drinking alcohol or
drugs yet all this only causes us
more dissatisfaction in life, we
are constantly trying to satisfy
our desires and when we
manage to satisfy them our
conditions change and we find
we need to change with our
conditions yet this isn’t always
possible and we become
unhappy and negative feelings
arise when we realise that things
aren’t going our way, the way
we want them to. Wherever we
encounter suffering it is
associated with desire and
craving for things to satisfy ones
self.
*There is a way out of this
suffering which is caused
through our ignorance of the
way things are.
In all things where there is a
problem there is a remedy, in our
life our suffering is caused
through our own ignorance of
the way things really are.
Because we are able to realise
this we are also able to find our
way out of the tangle of
emotions and feelings which
control our lives. We are able to
do this with thanks to The
Buddha for leaving us valuable
teachings in the Buddha Dharma,
the way which we follow is the
way taught by The Buddha.
*This way is the eightfold path ;
Magga.
The Eightfold Path consists of
eight ways in which we should
practice according to The
Buddhas teachings, these eight
ways are considered to be
aspects of the one way which
leads to the immacualte state
known as Nirvana and are
practiced in such a way that they
are practiced as a whole system,
each way is associated with
practice in every other way so
we should begin to practice each
aspect of this way known as
magga in a way which
incorporates them all into our
practice at the same time. It is
only by following this way that
one is able to attain the
permanent bliss of Nirvana. It
should be understood that time
is a series of moments and these
moments pass rapidly, therefore
in practice one should always
attempt to remain mindful of the
pattern of the way things occur
and the way which we follow
which is in accordance to that
way.
The aspects of the eightfold path
are to be understood as being
the right way as opposed to any
wrong way, it is a way which is
conducive to good and a cause
for great benefits for oneself and
others, and a way which leads
away from harm and suffering
created through ignorance.
The eight aspects of the path
are ;
*Right view … or otherwise
known as right understanding.
This means one should first have
the right view of the nature of
our misgivings, sufferings, and all
the negative afflictions we
accumulate throughout life, how
they are caused or come into
being, of the impermanence of
life and the aspect of all things
existing in inter-dependance,
how there is no self indentifiable
entity we can call our permanent
self, and how coming to know
these things we can lead a better
life and find a better way.
*Right Thought … All speech and
actions are preceded by the
mind, if we are going to begin to
take control of our lives we first
need to learn to think in a way
which is beneficial and
conducive to good, we need to
recognise those things which
lead to harm and suffering, and
choose which way we are to
follow up on our thoughts. If we
do not think rightly then it
naturally follows that we will fail
to speek or act rightly which will
in turn lead to further
dissatisfaction in life. So all things
must be preceded with right
thought, thoughts which are free
from ill-will, Greed, selfishness,
hatred, and self gain at the
expense of others. We need to
adopt thoughts which are
associated with good will
towards others, generosity,
kindness, friendliness, and
compassion towards oneself and
others.
*Right Speech … Relative to our
speech is how we are heard by
others, it is important to begin
our practice by taking up speech
which is truthful, honest, worthy,
respectable and non-harmful,
speech which is free from lying,
slander, harsh language, gossip,
or foolish talk about things
which breed contempt or
confusion amongst others.
Speech can be a powerful tool in
society and if we are to begin to
have a positive effect in our life
then we need to begin to speak
in a way which is beneficial and
conducive to good both for
ourselves and others.
*Right Action … Our actions
determine the effects which
follow, we should refrain from
actions which will cause harm to
ourself or to others. We should
avoid doing actions such as
intentionally harming or killing
other living beings and even
plants, stealing and taking things
which don’t belong to us, having
unlawful sexual relations or
associating with others who act
foolishly causing harm in many
ways, indulging in alcohol or
drugs which cause us to act
irrationally and carelessly. Any
actions which are conducive to
harm should be distinguished
and avoided, likewise any actions
which are conducive to good
and are beneficial to oneself and
others should be taken up
heedfully and put into practice.
*Right Livelihood … One should
understand their livelihood, is it a
livelihood which is free from
such tasks as killing animals or
slaughter, manufacture or sales
and distribution or dealing with
firearms and ammunition or
such things which are conducive
to killing and warfare, trading in
drugs or alcohol, deceit and
corruption, exploitation of
others, if it is a livelihood which
is conducive to harm then one
should consider changing to an
occupation which is beneficial to
oneself and others, or at least
one which is not harmful in any
way.
*Right Effort … Right effort needs
to be maintained throughout life
and ones practice, one should
put a sincere effort into things
which are conducive to good
and wholesome, leading to
benefits, and effort into avoiding
doing things which are harmful.
*Right Mindfulness …
Mindfulness and awareness
should be applied in
contemplating such things as the
Body, Feelings, The Mind
(Consciousness), Mental objects,
… Mindfulness is the key to
proper learning and practice. We
should learn to be mindful both
in our daily situations, and in
practicing methods of insight
contemplation and meditation
techniques which are a
necessary component of ones
path in Buddhism. We should
apply mindfulness in an
appropriate manner, directing
our attention to things which are
beneficial and conducive to
cultivating good qualities.
*Right Concentration … This
applies to methods which are
associated with cultivation of the
mind leading to wholesome
states. We should apply
concentration of the mind
towards those subtle qualities of
consciousness in development of
insight leading to wisdom
concerning dependant
origination, and to the levels of
mental absortion known as
jhana, . In practicing the Dharma
one learns methods of
meditation in which the mind is
developed in accordance to
seeking those qualities which are
in relation to higher wisdom,
compassion (loving kindness),
equanamity, such qualities of the
mind which are subtle and
difficult to comprehend at such
high levels under normal
circumstances. One takes up the
practice of meditation in order
the cultivate the mind through
various methods, some methods
are unique in some traditions,
and some are common practices
which are found throughout
different traditions within
Buddhism, all are practiced with
the goal of developing
concentration in the jhanas and
achieving a state known as
samadhi, a state which is tranquil
and entering beyond the realms
of duality, in which one
experiences the essence of the
Buddhas teachings.
‘Dharma’ can take on two
meanings, one is that the
Dharma is the teachings of the
Buddha. The Buddha teaches
sentient beings the way to
freedom from worldly fetters
through various means.
Throughout the lifetime of Prince
Gautama Siddhattha as the fully
enlightened Buddha,
Shakyamuni, he taught the
Dhamma to many people
through various means, he was
an ascetic wandering from one
township in one place to
another, throughout several
different kingdoms, meeting
others of different
characteristics, temperaments,
capabilities, and dispositions in
life, he knew how to teach them
according to how they needed.
This being the case there has
been recorded many such
conversations in scripture form,
known as Sutra or Sutta.
Throughout these discourses
which were spoken by the
Buddha, there are many valuable
lessons to be discovered and
learnt which are beneficial when
they can be understood in
different context, and known to
mean the true meaning
accordingly so that we can learn
things by a clearer viewpoint.
There is generally speaking those
Sutta from the Pali Canon, the
Tipitaka, and the sutras from the
mahayana canon. Each Sutra has
a purpose in the way that they
are in association with practice
and also used as a contemplative
guide to practice. Even with the
vast amount of these Sutras
which have been translated into
the English language there are
still some which have not been
translated, however there are
many, and to know which
tradition or method of practice is
most suitable for oneself, one
may have to study and
investigate things such as
commentaries, methods of
practice including meditation,
insight, different contemplation
of the sutras, traditional aspects,
etc etc, there are many aspects to
the Dhamma, it is a vast teaching
which reaches out wherever the
eye may see, wherever the ear
may hear, wherever one turns
there is a lesson to incorporate
into our life.
These days we are lucky, there
are numerous sources where we
can gain access to the teachings
of the Buddha, through a vast
array of books written by
accomplished monks and lay-folk
alike there is teachings which are
suitable for everyone whether a
monk or a civilian lay-person, on
the Internet there are many
websites which have great
information regarding sutras,
teachings, methods of
meditation, commentaries, and
more, there are even discussion
boards where one can discuss,
on-line, topics in association and
with regard to the Buddha
Dharma. There is a variety of
sources to learn the Dharma
from and in that way we are
fortunate.
The best and most usual way is
to attend a Buddhist Centre, a
Temple, Vihara, or any abode
where a monk or several monks
abide. One can visit a residence
of the Sangha* and learn
meditation and listen to and even
become involved in discussions
on various aspects of the
Dharma. This is the most valuable
way to learn the Dharma, by
means of the Sangha*.
Unfortunately we don’t always
have access to a local Sangha or
a Sangha nearby and so we have
to practice at home, or or we
may sometimes choose to
practice somewhere where we
can meditate with some degree
of peace, perhaps in a garden or
some parkland, near a creek or
somewhere where we can relax
a bit, but also somewhere safe
and free from harm. If one is able
to it is better to learn from
members of the Sangha, perhaps
even on a weekly or fortnightly
visit, whatever is suitable and
appropriate for your learning.
Another meaning for Dharma
which is also in relation with,
and not separate to the
teachings, is that it refers to the
truth of the way things are,
reality as it is, without our
disginguishing thoughts, and
discriminatory judgements being
thrust upon it, it is simply the
way it is beyond compare.
The reason that this meaning is
also associated with the
teachings is that the teachings
are true to the way that things
really are, it is by learning the
teachings of the buddha that
that we learn how to put it into
practice and gain wisdom where
there was little, compassion
where we were before selfish,
generosity where we were once
stingy or greedy, strength and
courage where we were meek,
and so by learning and practicing
the Dharma as a teaching we
also come to know the Dharma
as it is.
This being the Dharma, … we
could say ‘what isn’t Dharma’,
Dharma is to be found
everywhere we turn our
attention, so the teachings of the
Buddha have mindfulness
stamped on them, whatever we
learn from, whether a book, a
teacher monk, another person,
anywhere we turn, we should
practice mindfulness and be
attentive, it is a way of skillful
means. We should awaken from
sleep, and become aware of the
Dharma which pervades our very
being in existence.
*Sangha … ‘Sangha’ is the term
used for the order of monks
(bikkhus), and nuns (bikkhuni),
who practicing buddhists learn
from through association with
them, it can apply to those who
we find solace in within the
order of Buddhism. In Buddhism
it is said that when decides to
take up Buddhism one can ‘Go
for refuge’ , this is a term which
implies that one has taken the
teachings of the Buddha as ones
own way, and has taken it up
whole-heartedly. The triple
refuge involves going for refuge
in the Buddha, Dharma, Sangha*.

THE FOUR NOBLE TRUTHS

The Four Noble Truths
1. Life means suffering.
2. The origin of suffering is
attachment.
3. The cessation of suffering is
attainable.
4. The path to the cessation of
suffering.
1. Life means suffering.
To live means to suffer, because
the human nature is not perfect
and neither is the world we live
in. During our lifetime, we
inevitably have to endure
physical suffering such as pain,
sickness, injury, tiredness, old
age, and eventually death; and
we have to endure psychological
suffering like sadness, fear,
frustration, disappointment, and
depression. Although there are
different degrees of suffering
and there are also positive
experiences in life that we
perceive as the opposite of
suffering, such as ease, comfort
and happiness, life in its totality
is imperfect and incomplete,
because our world is subject to
impermanence. This means we
are never able to keep
permanently what we strive for,
and just as happy moments pass
by, we ourselves and our loved
ones will pass away one day, too.
2. The origin of suffering is
attachment.
The origin of suffering is
attachment to transient things
and the ignorance thereof.
Transient things do not only
include the physical objects that
surround us, but also ideas, and -
in a greater sense- all objects of
our perception. Ignorance is the
lack of understanding of how
our mind is attached to
impermanent things. The
reasons for suffering are desire,
passion, ardour, pursuit of
wealth and prestige, striving for
fame and popularity, or in short:
craving and clinging. Because the
objects of our attachment are
transient, their loss is inevitable,
thus suffering will necessarily
follow. Objects of attachment
also include the idea of a "self"
which is a delusion, because
there is no abiding self. What we
call "self" is just an imagined
entity, and we are merely a part
of the ceaseless becoming of the
universe.
3. The cessation of suffering is
attainable.
The cessation of suffering can be
attained through nirodha.
Nirodha means the unmaking of
sensual craving and conceptual
attachment. The third noble truth
expresses the idea that suffering
can be ended by attaining
dispassion. Nirodha extinguishes
all forms of clinging and
attachment. This means that
suffering can be overcome
through human activity, simply
by removing the cause of
suffering. Attaining and
perfecting dispassion is a
process of many levels that
ultimately results in the state of
Nirvana. Nirvana means freedom
from all worries, troubles,
complexes, fabrications and
ideas. Nirvana is not
comprehensible for those who
have not attained it.
4. The path to the cessation of
suffering.
There is a path to the end of
suffering - a gradual path of self-
improvement, which is described
more detailed in the Eightfold
Path. It is the middle way
between the two extremes of
excessive self-indulgence
(hedonism) and excessive self-
mortification (asceticism); and it
leads to the end of the cycle of
rebirth. The latter quality discerns
it from other paths which are
merely "wandering on the wheel
of becoming", because these do
not have a final object. The path
to the end of suffering can
extend over many lifetimes,
throughout which every
individual rebirth is subject to
karmic conditioning. Craving,
ignorance, delusions, and its
effects will disappear gradually,
as progress is made on the path.

A FIVE MINUTE INTRODUCE OF BUDDHISM ~S DHAMMIKA

• What is Buddhism?
Buddhism is a religion to about
300 million people around the
world. The word comes from
'budhi', 'to awaken'. It has its
origins about 2,500 years ago
when Siddhartha Gotama, known
as the Buddha, was himself
awakened (enlightened) at the
age of 35.
• Is Buddhism a Religion?
To many, Buddhism goes beyond
religion and is more of a
philosophy or 'way of life'. It is a
philosophy because philosophy
'means love of wisdom' and the
Buddhist path can be summed
up as:
(1) to lead a moral life,
(2) to be mindful and aware of
thoughts and actions, and
(3) to develop wisdom and
understanding.
• How Can Buddhism Help Me?
Buddhism explains a purpose to
life, it explains apparent injustice
and inequality around the world,
and it provides a code of practice
or way of life that leads to true
happiness.
• Why is Buddhism Becoming
Popular?
Buddhism is becoming popular
in western countries for a
number of reasons, The first
good reason is Buddhism has
answers to many of the
problems in modern materialistic
societies. It also includes (for
those who are interested) a deep
understanding of the human
mind (and natural therapies)
which prominent psychologists
around the world are now
discovering to be both very
advanced and effective.
• Who Was the Buddha?
Siddhartha Gotama was born
into a royal family in Lumbini,
now located in Nepal, in 563 BC.
At 29, he realised that wealth and
luxury did not guarantee
happiness, so he explored the
different teachings religions and
philosophies of the day, to find
the key to human happiness.
After six years of study and
meditation he finally found 'the
middle path' and was
enlightened. After enlightenment,
the Buddha spent the rest of his
life teaching the principles of
Buddhism — called the Dhamma,
or Truth — until his death at the
age of 80.
• Was the Buddha a God?
He was not, nor did he claim to
be. He was a man who taught a
path to enlightenment from his
own experience.
• Do Buddhists Worship Idols?
Buddhists sometimes pay respect
to images of the Buddha, not in
worship, nor to ask for favours. A
statue of the Buddha with hands
rested gently in its lap and a
compassionate smile reminds us
to strive to develop peace and
love within ourselves. Bowing to
the statue is an expression of
gratitude for the teaching.
• Why are so Many Buddhist
Countries Poor?
One of the Buddhist teachings is
that wealth does not guarantee
happiness and also wealth is
impermanent. The people of
every country suffer whether rich
or poor, but those who
understand Buddhist teachings
can find true happiness.
• Are There Different Types of
Buddhism?
There are many different types of
Buddhism, because the emphasis
changes from country to country
due to customs and culture. What
does not vary is the essence of
the teaching — the Dhamma or
truth.
• Are Other Religions Wrong?
Buddhism is also a belief system
which is tolerant of all other
beliefs or religions. Buddhism
agrees with the moral teachings
of other religions but Buddhism
goes further by providing a long
term purpose within our
existence, through wisdom and
true understanding. Real
Buddhism is very tolerant and
not concerned with labels like
'Christian', 'Moslem', 'Hindu' or
'Buddhist'; that is why there have
never been any wars fought in
the name of Buddhism. That is
why Buddhists do not preach
and try to convert, only explain if
an explanation is sought.
• Is Buddhism Scientific?
Science is knowledge which can
be made into a system, which
depends upon seeing and
testing facts and stating general
natural laws. The core of
Buddhism fit into this definition,
because the Four Noble truths
(see below) can be tested and
proven by anyone in fact the
Buddha himself asked his
followers to test the teaching
rather than accept his word as
true. Buddhism depends more
on understanding than faith.
• What did the Buddha Teach?
The Buddha taught many things,
but the basic concepts in
Buddhism can be summed up by
the Four Noble Truths and the
Noble Eightfold Path.
• What is the First Noble Truth?
The first truth is that life is
suffering i.e., life includes pain,
getting old, disease, and
ultimately death. We also endure
psychological suffering like
loneliness frustration, fear,
embarrassment, disappointment
and anger. This is an irrefutable
fact that cannot be denied. It is
realistic rather than pessimistic
because pessimism is expecting
things to be bad. lnstead,
Buddhism explains how
suffering can be avoided and
how we can be truly happy.
• What is the Second Noble
Truth?
The second truth is that suffering
is caused by craving and
aversion. We will suffer if we
expect other people to conform
to our expectation, if we want
others to like us, if we do not get
something we want,etc. In other
words, getting what you want
does not guarantee happiness.
Rather than constantly struggling
to get what you want, try to
modify your wanting. Wanting
deprives us of contentment and
happiness. A lifetime of wanting
and craving and especially the
craving to continue to exist,
creates a powerful energy which
causes the individual to be born.
So craving leads to physical
suffering because it causes us to
be reborn.
• What is the Third Noble
Truth?
The third truth is that suffering
can be overcome and happiness
can be attained; that true
happiness and contentment are
possible. lf we give up useless
craving and learn to live each day
at a time (not dwelling in the
past or the imagined future) then
we can become happy and free.
We then have more time and
energy to help others. This is
Nirvana.
• What is the Fourth Noble
Truth?
The fourth truth is that the Noble
8-fold Path is the path which
leads to the end of suffering.
• What is the Noble 8-Fold
Path?
In summary, the Noble 8-fold
Path is being moral (through
what we say, do and our
livelihood), focussing the mind
on being fully aware of our
thoughts and actions, and
developing wisdom by
understanding the Four Noble
Truths and by developing
compassion for others.
• What are the 5 Precepts?
The moral code within Buddhism
is the precepts, of which the
main five are: not to take the life
of anything living, not to take
anything not freely given, to
abstain from sexual misconduct
and sensual overindulgence, to
refrain from untrue speech, and
to avoid intoxication, that is,
losing mindfulness.
• What is Karma?
Karma is the law that every cause
has an effect, i.e., our actions
have results. This simple law
explains a number of things:
inequality in the world, why
some are born handicapped and
some gifted, why some live only a
short life. Karma underlines the
importance of all individuals
being responsible for their past
and present actions. How can we
test the karmic effect of our
actions? The answer is summed
up by looking at (1) the intention
behind the action, (2) effects of
the action on oneself, and (3) the
effects on others.
• What is Wisdom?
Buddhism teaches that wisdom
should be developed with
compassion. At one extreme, you
could be a goodhearted fool and
at the other extreme, you could
attain knowledge without any
emotion. Buddhism uses the
middle path to develop both. The
highest wisdom is seeing that in
reality, all phenomena are
incomplete, impermanent and do
no constitute a fixed entity. True
wisdom is not simply believing
what we are told but instead
experiencing and understanding
truth and reality. Wisdom
requires an open, objective,
unbigoted mind. The Buddhist
path requires courage, patience,
flexibility and intelligence.
• What is Compassion?
Compassion includes qualities of
sharing, readiness to give
comfort, sympathy, concern,
caring. In Buddhism, we can
really understand others, when
we can really understand
ourselves, through wisdom.
• How do I Become a Buddhist?
Buddhist teachings can be
understood and tested by
anyone. Buddhism teaches that
the solutions to our problems are
within ourselves not outside. The
Buddha asked all his followers
not to take his word as true, but
rather to test the teachings for
themselves. ln this way, each
person decides for themselves
and takes responsibility for their
own actions and understanding.
This makes Buddhism less of a
fixed package of beliefs which is
to be accepted in its entirety, and
more of a teaching which each
person learns and uses in their
own way.

Disciples Of The Buddha: SIVALI MAHÃTHERA

Disciples Of The Buddha: SIVALI MAHÃTHERA: In the days of the Buddha padumuttara, Sivali was born as an ordinary man. One day when he was listening to the Dhamma he saw the Buddha app...

Buddha Dhamma

The Dhamma of the Lord Buddha was revealed correctly and properly. It was neither hidden nor obscured but was clearly presented on every leve according to the Truth. For example, it states that virtue and wrongdoing, heaven and hell, Nibbãna, all really do exist. It continues unequivocally to maintain that the defilements are also things present and extant. These truths can't be denied. Yet why do such things pose a problem for us?

The Dhamma was openly and forthrightly presented. There was nothing esoteric and mysterious about it, for it was expounded entirely in accordance with truth - the reality that's present now. It was offered from every aspect and level of truth, and yet we still can't understand it. It's as if the Lord Buddha is saying to the blind and the deaf, "Look here! Look at this!" Apparently we must be like those blind people who can only grope around but can't actually see. Even though we know that the Lord has already explained all about it, we still always seem to bump into suffering. We've been told that suffering isn't something to welcome and yet we are constantly caught up by it. This is because our motives - the causes we put into effect - become aimed entirely at amassing the fire of suffering to heap on ourselves.

One quality of Dhamma that the lord has pointed out is that is visible here and now - sanditthiko. Happiness and suffering can both be seen and experienced within ourselves. Death is one example of this. The other qualities of ehipassiko and opanayiko are also very important principles.

Ehipassiko means 'calling one to come and see' the genuine Dhamma. This though does not mean that we should go out calling other people to come and see it. 'Ehi' refers to teaching the one listening to Dhamma and practising it, so turn your heart to look inwards to where the truth is found.

Using more worldly terms, we can say that the truth is constantly proclaiming itself, constantly inviting and challenging - because of its candour and honesty it challenges us to, "Look here!". This 'ehi!' invites you to look, rather than getting other people to come and see. How can others see, when they neither know the truth nor where to look for it. The truth is in themselves but if they don't search for it there then they are certainly not going to find the the truth inside us.

Ehipassiko - the Lord taught us to look at the truth, the truth about ourselves that is right here. Opanayiko means to 'bring within'. Whatever we see or hear or touch needs leading inside so that we can make good use of it. Anything coming into contact through the eyes, ears, nose, tongue and body, or appearing in the heart, must always be opanayiko - brought howard. Whether it is concerned with goodness or wickedness, happiness or suffering, the internal or external, past or future, it must all - opanayiko - incline towards the heart. For this is the principle source of all internal affairs.

The heart is pre-eminent and nothing surpasses it in importance. The issue of the heart is therefore pressing and critical: "All dhammas originate from the heart". This statement alone is enough to shake up the entire physical world. One's slightest movement must originate in the mind, and in fact, all dhammap must knot to the heart as being foremost.

Only the heart is able to know about all the various things. What are there various kinds of dhamma? There are wholesome dhammas and unwholesome dhammas, and these are only found in the heart. Wholesome dhammas come from the resourcefulness and cleverness of the heart, which enables it to respond quickly and appropriately to the ongoing situation. In fact, the various issues and consequences of these ongoing events spring from our own heart. When unwholesome dhamma arises in the heart. When unwholesome dhamma arises in the heart, bring up the investigative wisdom of wholesome dhamma to examine and rectify our foolishness - which is that unwholesome dhamma - so that it can be disposed of.

Opanayiko is the inclining, drawing inward of any experience. Whether it be one of foolishness or cleverness, happiness or suffering, coming from anyone whatsoever, it all needs to be brought inside and made a lesson for the heart.

Ehipassiko is the viewing of the point source, the wellspring of all issues. And that is the heart, which is involved in never-ending activity, outperforming commonplace machinery that starts and stops according to its fixed schedule. The heart is never shut down but goes on and on until the last day of life.

It makes no difference how much we grumble and complain about suffering involved in this state of affairs. Only by correcting it at its root cause and the resultant suffering will diminish - in proportion to the proficiency of our circumspection and wise judgement. The lord Buddha never pointed away from these principles for that would be like teaching one to catch hole of distant shadows.


"May all beings be well and happy"

Sadhu..! Sadhu..! Sadhu..!

REALIZATION OF NIBBÃNA IS THE HIGHEST BLESSING

Everything in this physical world is breaking and dissolving. Some sooner, others later, but surely our aggregates can't last for aeons and aeons, for they too fall under the same law and limit. So let's investigate to see our aggregates according to truth, before they break up. This is encompassing, all-around wisdom, ready clearly to see painful feeling coming on the scene.

All right then. Today we climb into the (boxing) ring. That's it. Today, we are going into the ring to see the realize the truth in accordance with Dhamma. We're certainly not going in there to fall down or collapse. When painful-feeling arises, that's pain's business, but the investigation of it belongs to mindfulness and wisdom. We are searching for the truth so how can we be knocked down. We don't do it for our downfall, but for victory and for penetrative insight. For the all-embracing realization of truth - of every aspect of truth within our heart. Victory will bring us freedom, and it's this that is 'the highest blessing'.


THE LORD SAID THAT:

"Nibbãnasacchikiriyã ca etam mangalamuttamam."

>>>> The realization of Nibbãna is the highest blessing.

So you can see that this is the way to go. Nibbãna is concealed because the heart is covered and obscured by defilements, craving and ignorance. This has to be cleared and put right by investigation and analysis to gain insight into the truth. It is the way to uncover and reveal all the things that have been hiden. It's called the way of realizing Nibbãna and seeing it clearly within the heart - here is the highest blessing. What can be any higher than this?


FROM HERE ON IT IS:

"Phutthassa lokadhammehi cittam yassa na kampati,
Asokam virajam khemam etam mangalamuttamam"

>>>> Whatever comes into contact, this heart is no longer shaken or upset.
Nothing can reach it or affect it.

This is the secure and blissfull heart - "khemam" - and it is the highest blessing. These two blessings that I've mentioned are found in the heart, and nowhere else. It is the heart that is the blessing, yet it can also become a bane.

Right at this moment, we are turning the malediction that has infiltrated our hearts into the benediction nibbãna sacchikiriyã. So then, let's open and clear all of this:

"tapo ca brahmacariyañca ariya saccã na dassanam"

here, tapo means the burning up of defilements. They sear the heart with their own heart so we must turn on them the dhamma-torch, which is mindfulness and wisdom. It's putting the heat on the defilements and burning them out.
Ariya saccã and dassanam are the realization of the Four Noble Truths: suffering is now fully understood by the heart; its cause is completely relinquished; the path is fully developed to its ultimate level of greater-mindfulness and wisdom. All that's left to say is, the cessation of suffering is now fully manifest.

This is what is meant by seeing the Truth of Dhamma, and the one who truly knows this is the one who reveals Nibbãna. This one is the heart that is no longer shaken and upset by all the worldly dhammas.

So then, shouldn't we try to reach the essential, the heart of the matter? As far as the aggregates and body go, well, we already have gone into that. It's the heart that really counts.

If anything should break up and come apart, well let it. That's the way the world goes along and it's been like that form time immemorial. We have followed that way for so long, dying and being born again and again... Continuing along the old high way.

This so-called 'highway' is really the common course of things, the way the world gets along. No one can block this path and all must follow it. Yet surely by now you are starting to have an inkling of the truth. What else can I say... I can't present anything more. Please take this up and examine it with care. Don't be careless and complacent.

Endeavouring for the realization of Nibbãna is the highest blessing

and one day it must definitely belong to the followers of the Lord Buddha, to those who determinedly strive on.


"MAY ALL BEINGS BE WELL AND HAPPY"

Sadhu..! Sadhu..! Sadhu..!

~BUDDHA'S REAL TEACHINGS
http://www.buddhasrealteachings.blogspot.com, but surely our aggregates can't last for aeons and aeons, for they too fall under the same law and limit. So let's investigate to see our aggregates according to truth, before they break up. This is encompassing, all-around wisdom, ready clearly to see painful feeling coming on the scene.

All right then. Today we climb into the (boxing) ring. That's it. Today, we are going into the ring to see the realize the truth in accordance with Dhamma. We're certainly not going in there to fall down or collapse. When painful-feeling arises, that's pain's business, but the investigation of it belongs to mindfulness and wisdom. We are searching for the truth so how can we be knocked down. We don't do it for our downfall, but for victory and for penetrative insight. For the all-embracing realization of truth - of every aspect of truth within our heart. Victory will bring us freedom, and it's this that is 'the highest blessing'.


THE LORD SAID THAT:

"Nibbãnasacchikiriyã ca etam mangalamuttamam."

>>>> The realization of Nibbãna is the highest blessing.

So you can see that this is the way to go. Nibbãna is concealed because the heart is covered and obscured by defilements, craving and ignorance. This has to be cleared and put right by investigation and analysis to gain insight into the truth. It is the way to uncover and reveal all the things that have been hiden. It's called the way of realizing Nibbãna and seeing it clearly within the heart - here is the highest blessing. What can be any higher than this?


FROM HERE ON IT IS:

"Phutthassa lokadhammehi cittam yassa na kampati,
Asokam virajam khemam etam mangalamuttamam"

>>>> Whatever comes into contact, this heart is no longer shaken or upset.
Nothing can reach it or affect it.

This is the secure and blissfull heart - "khemam" - and it is the highest blessing. These two blessings that I've mentioned are found in the heart, and nowhere else. It is the heart that is the blessing, yet it can also become a bane.

Right at this moment, we are turning the malediction that has infiltrated our hearts into the benediction nibbãna sacchikiriyã. So then, let's open and clear all of this:

"tapo ca brahmacariyañca ariya saccã na dassanam"

here, tapo means the burning up of defilements. They sear the heart with their own heart so we must turn on them the dhamma-torch, which is mindfulness and wisdom. It's putting the heat on the defilements and burning them out.
Ariya saccã and dassanam are the realization of the Four Noble Truths: suffering is now fully understood by the heart; its cause is completely relinquished; the path is fully developed to its ultimate level of greater-mindfulness and wisdom. All that's left to say is, the cessation of suffering is now fully manifest.

This is what is meant by seeing the Truth of Dhamma, and the one who truly knows this is the one who reveals Nibbãna. This one is the heart that is no longer shaken and upset by all the worldly dhammas.

So then, shouldn't we try to reach the essential, the heart of the matter? As far as the aggregates and body go, well, we already have gone into that. It's the heart that really counts.

If anything should break up and come apart, well let it. That's the way the world goes along and it's been like that form time immemorial. We have followed that way for so long, dying and being born again and again... Continuing along the old high way.

This so-called 'highway' is really the common course of things, the way the world gets along. No one can block this path and all must follow it. Yet surely by now you are starting to have an inkling of the truth. What else can I say... I can't present anything more. Please take this up and examine it with care. Don't be careless and complacent.

Endeavouring for the realization of Nibbãna is the highest blessing

and one day it must definitely belong to the followers of the Lord Buddha, to those who determinedly strive on.


"MAY ALL BEINGS BE WELL AND HAPPY"

Sadhu..! Sadhu..! Sadhu..!

~BUDDHA'S REAL TEACHINGS
http://www.buddhasrealteachings.blogspot.com

MEANINGS OF MANO, VIÑÑÃNA, AND CITTA

When the Citta is deep in concentration so that it reaches the state of one-pointedness (Appanã) and the passive state of Bhavanga-carana, you may have mental images and perceptions. The Citta might get carried away by them. Sometimes, it might be satisfied with a concentration in calm and happiness. This is truly the condition of jhanã. However, if we turn to consider suffering, or the arisings and fallings of ourselves or objects outside ourselves until we gain insight into the three common characteristics (tilakkhana-ñaña), so that we become bored and grave, which leads to abandonment of attachments, this is to say jhanã has given way to wisdom: there has arisen samãdhi along the Path of Righteousness (magga). When the practice of Righteousness is firm and is supported by and insight into the three common characteristics (tilakkhana-ñaña= impermanence, suffering, not-self), the various folds of the Path will be in balance (Magga-samangi). That is to say, the Moral Discipline, Concentration, and Wisdom become one in the course of practice. There arises a distinct and clear-cut understanding, no more doubt and uncertainty in the citta. After that the citta will become bright and illuminated. Whatever we contemplate, whether it be dhamma or a worldly object, there will be clarity and uninhibition. Everything becomes Dhamma.

As for Appanã-Samãdhi, when the Citta is fully concentrated to the point of Appanã-Samãdhi, it will have a consciousness and a knowledge apart by itself, but that knowledge cannot possibly be of any use, except for strengthening the mental power that may be used in the practice of Righteousness. That's all. So you should know that whenever a balance among the folds of the Path arises, it does not arise during the Appanã or one-pointed state. On the other hand, it arises when the citta is dwelling in the upacãra state. Now, when the citta has withdrawn from the Appanã to the Upacãra state, and mindfulness and concentration are still firm, insight into the three common characteristics (tilakkhana-ñaña), or any other dhamma principle will be quite distinct and clear. However, if mindfulness and concentration are weak, there is bound to arise sloth and torpor. There will be a fondness for calm and happiness. Even if one wishes to contemplate the three common characteristics (tilakkhana) or whatever, it won't be clear. Then the citta will eventually turn into Appanã-Jhanã once more. This is to say that samãdhi has turned to Jhanã.


MANO, VIÑÑÃNA, CITTA

Mano is the one that inclines, but not to the point of forming or taking hold of this and that for attachment. Mano is the heart that is still neutral, but with a slight inclination toward thinking, forming, and taking hold of a sense-object. It is the heart that is about to move from its place of origin.

Viññãna consists of two types. One functions at the time one is still alive. And the other is that which leads one to birth at its first moment. The latter is called patisondhi-viññãna. The first is the consciousness that arises through the sense-bases, mainly eye, ear, nose, tongue, touch, and heart. It is just a consciousness. Viññãna in the five aggregates is in this category.

Patisondhi-Viññãna is that which carrier with it volitional activities and defilements (kãmmã and kilesa) to birth at its first moment without the person being aware of it. It's the kãmmã that makes up the patisondhi-viññãna and leads one to birth.

Citta is the one that thinks and ponders. It forms and cooks up this and that. In other words, it may be called the behaviours of the heart. All of the behaviours of the heart, whether they be on the good side or the bad side, are called Citta.

For this matter, if one practises meditation until the citta becomes one-pointed, that is, the citta is there without any behaviour, then will one be able to distinguish the genuine heart from the behaviour of the heart without a need to ask for someone to explain them at all.s (Appanã) and the passive state of Bhavanga-carana, you may have mental images and perceptions. The Citta might get carried away by them. Sometimes, it might be satisfied with a concentration in calm and happiness. This is truly the condition of jhanã. However, if we turn to consider suffering, or the arisings and fallings of ourselves or objects outside ourselves until we gain insight into the three common characteristics (tilakkhana-ñaña), so that we become bored and grave, which leads to abandonment of attachments, this is to say jhanã has given way to wisdom: there has arisen samãdhi along the Path of Righteousness (magga). When the practice of Righteousness is firm and is supported by and insight into the three common characteristics (tilakkhana-ñaña= impermanence, suffering, not-self), the various folds of the Path will be in balance (Magga-samangi). That is to say, the Moral Discipline, Concentration, and Wisdom become one in the course of practice. There arises a distinct and clear-cut understanding, no more doubt and uncertainty in the citta. After that the citta will become bright and illuminated. Whatever we contemplate, whether it be dhamma or a worldly object, there will be clarity and uninhibition. Everything becomes Dhamma.

As for Appanã-Samãdhi, when the Citta is fully concentrated to the point of Appanã-Samãdhi, it will have a consciousness and a knowledge apart by itself, but that knowledge cannot possibly be of any use, except for strengthening the mental power that may be used in the practice of Righteousness. That's all. So you should know that whenever a balance among the folds of the Path arises, it does not arise during the Appanã or one-pointed state. On the other hand, it arises when the citta is dwelling in the upacãra state. Now, when the citta has withdrawn from the Appanã to the Upacãra state, and mindfulness and concentration are still firm, insight into the three common characteristics (tilakkhana-ñaña), or any other dhamma principle will be quite distinct and clear. However, if mindfulness and concentration are weak, there is bound to arise sloth and torpor. There will be a fondness for calm and happiness. Even if one wishes to contemplate the three common characteristics (tilakkhana) or whatever, it won't be clear. Then the citta will eventually turn into Appanã-Jhanã once more. This is to say that samãdhi has turned to Jhanã.


MANO, VIÑÑÃNA, CITTA

Mano is the one that inclines, but not to the point of forming or taking hold of this and that for attachment. Mano is the heart that is still neutral, but with a slight inclination toward thinking, forming, and taking hold of a sense-object. It is the heart that is about to move from its place of origin.

Viññãna consists of two types. One functions at the time one is still alive. And the other is that which leads one to birth at its first moment. The latter is called patisondhi-viññãna. The first is the consciousness that arises through the sense-bases, mainly eye, ear, nose, tongue, touch, and heart. It is just a consciousness. Viññãna in the five aggregates is in this category.

Patisondhi-Viññãna is that which carrier with it volitional activities and defilements (kãmmã and kilesa) to birth at its first moment without the person being aware of it. It's the kãmmã that makes up the patisondhi-viññãna and leads one to birth.

Citta is the one that thinks and ponders. It forms and cooks up this and that. In other words, it may be called the behaviours of the heart. All of the behaviours of the heart, whether they be on the good side or the bad side, are called Citta.

For this matter, if one practises meditation until the citta becomes one-pointed, that is, the citta is there without any behaviour, then will one be able to distinguish the genuine heart from the behaviour of the heart without a need to ask for someone to explain them at all.

VIPASSANÃ MEDITATION (2)

If he does not observe these experiences mindfully, he will like them and may desire more of them. He may become very satisfied with his practice and he may think this is Nibbãna (the cessation of all kinds of suffering) because this is the best experience he has ever had.

All this happens because he does not observe his pleasant experiences, and so is attached to them. This attachment arises depending on the pleasant feeling or sensation about good experience.

If a meditator enjoys this pleasant feeling about his good experience without being mindful of it, he is sure to become attached to it. So, he should observe and be aware and mindful of whatever experience he has encountered at this stage. He must not analyse it or think about it, but must be aware of the experience as it really occurre. He must do do so in order to realise that this experience of the mental process or mental state is subject to impermanence. Whenever he notes, he finds that the experience is not everlasting.

When the 'nothing mind' becomes constant, sustained and powerful, it penetrates into the nature of his experience, i.e. the mental state. The mind begins to realise that the experience has disappeared. Whenever it arises, the mind notes it, and again it disappears. He then concludes that this pleasant feeling together with his experience is impermanent (anicca), because he has comprehended the nature of impermanence through his personal experience of the Dhamma.

Here, Dhamma means mental as well as physical processes. Because he has realised that the pleasant sensation together with the good experience is impermanent, he will not to be attached to it. Attachment will not arise when the meditator rightly understands the true nature of good mental states or a good experience.


CHAIN OF CAUSE AND EFFECT

When attachment does not arise, grasping or upãdãna will not arise. When grasping does not arise, there will not be any wholesome or unwholesome actions, verbal, physical or mental. The action that is caused by grasping is known as kãmmã-bhãva. This may be wholesome or unwholesome. Wholesome bodily action is kusala kãyã-kãmmã. Unwholesome bodily action is akusala kãyã-kãmmã. Wholesome verbal action is kusala vaci-kãmmã. UnWholesome verbal action is akusala vaci-kãmmã. Wholesome mental action is kusala mano-kãmmã. Unwholesome mental action is akusala mano-kãmmã. These actions or kãmmã arise through the grasping which is the result of attachment to any pleasant or unpleasant feeling or sensation (vedanã paccaya tanhã).

When any bodily, verbal or mental action is carried out, it becomes a cause. This cause has its result which may occur in this life, or future lives. So in this way, a being is reborn again as a result of his wholesome or unwholesome actions. There actions are caused by the grasping which has attachment as its root. Attachment, in turn, is conditioned through feeling or sensation, vedanã. In this way, a being will be reborn in the next existence to experience a variety of suffering because he does not observe his pleasant feelings as past of his experience.

Therefore, if a meditator thinks that feelings should not be observed, he will be carried away along the Chain of Dependent Origination (paticcasamuppada). He will be reborn in the next existence and suffer from a variety of dukkha. That is why the Buddha teaches us to be mindful of any kind of feeling or sensation whether pleasant, unpleasant or neutral.


MINDFULNESS OF FEELING

Mindfulness of sensation or contemplation of sensation is known as Vedanãnupassana Satipatthana. Usually at the beginning of the practice, the meditator feels the unpleasant physical sensations as well as mental sensations. Here we need to explain again the two kinds of sensation:

i. Kãyikã vedanã - physical sensation
ii. Cetasikã vedanã - mental sensation

If the feeling or sensation arises depending on physical processes, it is known as kãyikã vedanã. We may translate it as physical feeling or sensation, or bodily feeling on mental processes, it is called cetasikã vedanã. We may render it as mental feeling or mental sensation. Actually, every feeling, every sensation is a mental process, not a physical process. However, sometimes feeling or sensation arises depending on the physical process of discomfort. When a meditator feels discomfort in his body, then unpleasant sensation arises. That unpleasant sensation is called kãyikã vedanã; because it arises depending on physical processes.

In the beginning me the practice, a meditator generally experiences mostly unpleasant mental and physical sensations. But whatever sensation he may experience, he must observe it very attentively, energetically and precisely so that he can realise the true nature of that feeling or sensation. The specific and the general characteristics of the feeling must be thoroughly realised so that he will not be attached to it or repulsed by it. This is Vedanãnupassana Satipatthana mindfulness of feelings....

VIPASSANÃ MEDITATION (1)

Buddha's real teaching is, the teaching of the path to get release from all kind of suffering,
If anyone want to attain nibbãna they must have to practice Vipassana, Vipassana is a Dhamma term which is a combination of two word. 'Vi' is one word, 'passana' is the other. Here, 'vi' refers to the three characteristics of mentality and physicality, i.e. impermanence (anicca), unsatisfactoriness or suffering (dukkha) and no-soul, no-self or non-ego (anattã). 'Passana' means realisation through deep concentration, or right understanding of the three characteristics of mentality (nãma) and physicality (rupa). When we practise Vipassanã Meditation or Mindfulness Meditation, the purpose is to realise, anicca, dukkha and anattã - the three characteristics of all phenomena.

By realising these three characteristics of mentality and physicality, we can exterminate all defilement (kilesas) such as lust, greed, desire, craving, hatred, ill-will, jealousy, conceit, sloth and torpor, sorrow, and worry, restlessness and remorse. Having destroyed all there defilements, we then attain deliverance or the cessation of suffering. As long as we have any these kilesas, we are sure to experience many kinds of dukkha (suffering). Defilements are the cause of suffering; when they have been destroyed, all kinds of suffering cease to exist.


THE FOUR FOUNDATIONS OF MINDFULNESS

When the Buddha had explained the seventh benefits of mindfulness, he continued to explain the Four Foundations of Mindfulness.

1. Kãyãnupassanã Satipatthana
2. Vedanãnupassana Satipatthana
3. Cittãnupassanã Satipatthana
4. Dhammãnupassanã Satipatthana

1. KÃYÃNUPASSANÃ SATIPATTHANA
Kãyãnupassanã Satipatthana means contemplation of the body or mindfulness of any bodily process as it occurs.

2. VEDANÃNUPASSANA SATIPATTHANA
Vedanãnupassana Satipatthana means contemplation feeling or sensation. This feeling or sensation is of three types:

i. Pleasant feeling or sensation,
ii. Unpleasant feeling or sensation,
iii. Neutral feeling or sensation.

Pleasant feeling or pleasant sensatio is called sukha-vedanã (sukha means pleasant, vedanã is feeling or sensation). Unpleasant sensation or unpleasant feeling is called dukkha-vedanã in Pali (dukkha here means unpleasant). Neutral feeling or neutral sensation is called upekkhã-vedanã (upekkhã means neutral - neither pleasant nor unpleasant). When pleasant, unpleasant or neutral feelings arise, a meditator must be mindful of it as it is. Some meditators think that unpleasant feeling should not be observed because it is unpleasant. Actually, all kinds of feeling must be noted very attentively as they really occur. If we do not observe or note the pleasant or unpleasant feeling or sensation, we are sure to become attached to or repulsed by it. When we like a particular feeling or sensation, we become attached to it. That attachment or tanhã arises depending on the feeling or sensation. In this case, the pleasant feeling is the cause and attachment is the effect.

If a meditator practises strenuously and with perseverance, his concentration will become deep and strong. When the meditator's concentration becomes deep and strong, he feels happy and experiences rapture because his mind is, at that moment, quite free all defilements such as greed, hatred, delusion, conceit and so on. The steadfast meditator has attained a very good stage of insight because his mind is now calm, tranquil and serene. If the meditator enjoys it and is satisfied with what he is experiencing, he has become attached to it, and thus cannot progress to the higher stage of insight. Such and experience can be attained in the first past of the fourth stage of insight. At this point, he should just observe the experience he has attained at this stage. Whatever he is experiencing at this stage, will not cause attachment he observer his experience very attentively and energetically. When the meditator notes it attentively and persistently, that happiness, tranquility or serenity will not be manifested in his mind very distinctly. What he realises at that moment is just feeling arising and passing away. Then another feeling arises and passes away. He does not differentiat between pleasant and unpleasant feelings, thereby, he becomes detached from his experience. Only then can he go beyond this stage of insight to higher stages.
If a meditator walks very mindfully, nothing the six parts of the step:

...lifting of the foot,
...raising of the toes,
...pushing the foot forward,
...dropping it down,
...touching, and
...pressing,

and as a result, his concentration is good, deep and strong, he will not be aware of the form of the foot. Nor is he aware of the body or bodily form. What he knows is just movement of the foot. The movement may also feel light; he may feel as he is walking in the air. He may feel as if he is lifted in the sky. At this stage, he is experiencing excellent meditational experiences.



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NINE WAYS TO SHARPEN THE MENTAL FACULTIES (2)

According to the VISUDDHI MAGGA, there are nine ways to sharpen these five faculties which a meditator must follow.

1. The first way is that the meditator must keep in mind that he will realise the dissolution of mental and physical processes or compounded things when he observer them as they really are. This should be the attitude of a meditator. Sometimes he does not believe that every mental and physical process is impermanent, subject to arising and passing away (anicca). Because of this preconception he may not be able to realise the true nature of the mind-body processes. Though he may gain deep concentration, it would only enable him to attain peace and happiness to a limited extent. The commentary says:

A meditator must keep in mind that he see
only the destruction of arisen formations.

2. The second way is, he must practise mindfulness meditation seriously. If he lacks respect for the technique or the result of meditation, then he will not put enough effort into his practice. Consequently, he cannot concentrate his mind well on the object of meditation. He will not be able to realise the true nature of nama and rupa.

3. The third way is that his mindfulness of mental and physical processes must be uninterrupted, continuous, constant and sustained. Only then can he attain the deep concentration upon which he can build insight knowledge which penetrates into the true nature of mental and physical processes. This is a very important point which every meditator must follow. While you are awake, you must constantly and continuously be aware of whatever arises in your mind and body as it really is. Be mindful for the whole day without a break.

4. The fourth way is the seven kinds of suitability which a meditator should depend upon: a suitable abode or meditation hall, resort for alms, speech, co-meditator, food, climate and posture. Whether or not the conditions are suitable, you should make enough effort in your practice.

5. The fifth way is that a meditator must remember the way by which he attained deep concentration. By practising itrepeatedly he thereby acquires the skill to enable him to attain deep concentration.

6. The sixth way is that a meditator must develop the Seven Factors of Enlightenment (bojjhanga). He must develop them as and when they are needed; they are: mindfulness, investigation of dhamma, energy, rapture, tranquility, concentration and equanimity.
When the mind is sluggish he should develop the enlightenment-factors of mindfulness, investigation of dhamma, energy and rapture. While the mind is too active he must develop the factors of tranquility, concentration and equanimity.

7. The seventh way is he must not worry about his body or even his life. Sometimes a meditator who strives very hard in his meditative practice from four o' clock in the morning to ten at night without rest, may worry that his body is weak. He may not put forth enough effort in his practice and his mindfulness will not be constant, continuous and sustained. When mindfulness is weak, it cannot bring about deep concentration. When concentration is weak, insight knowledge of the true nature of bodily and mental processes will not unfold. That is why the VISUDDHI MAGGA says that to sharpen these five mental faculties the meditator must not be concerned about his body and health. He must strive to the utmost, practising strenuously for the whole day without taking rest or a break and without concern for the body.

8. The eighth way is that whenever mental or physical pain arises, he should strive to note it by putting more effort into his practice. When pain arises, there is a tendency or desire to change position so that it will disappear, but he must not do so. Instead, he must put more effort in his practice to overcome the pain by being aware of it more energetically, attentively and precisely. The pain will become his 'friend' because it enables him to attain deep concentration and clear insight.

9. The ninth way is that he must not stop half-way to his goal. He must not stop his practice of mindfulness meditation before he attains Arahantship. He must strive his best, putting persistent effort in his practice until he has achieved his goal.


There are the mind ways of sharpening five mental faculties. We can summarize them as follows:

1. Keep in mind the aim to realise the impermanence of the mental-physical processes.
2. Practise the Dhamma seriously and with respect.
3. Maintain constant, uninterrupted and continuous mindfulness by being aware of all daily activities.
4. Seven kinds of suitability must be followed
5. Remember how to achieve the concentration that was attained previously
6. Develop the seven Factors of Enlightenment
7. Do not worry about your bodily health and life during meditation
8. Overcome physical pain through strenuous effort in your practice
9. Do not stop half-way to your goal. You must always be striving so long as you have not yet attained Arahantship.


Sadhu......3

NINE WAYS TO SHARPEN THE MENTAL FACULTIES (1)

The Five Mental faculties of a meditator are saddhã, vîriya, sati, samãdhi, and paññã. These five are known as Pañcindriyã ('panca' means five, 'indriya' means faculties) as well as Pañcabala (Five Mental Powers).

1. Saddhã means faith through right understanding of Dhamma.

2. Vîriya means strenuous effort or energy.

3. Sati means continuous, constant and sustained mindfulness.

4. Samãdhi means deep concentration.

5. Paññã means wisdom, insight and enlightenment.

For a meditator, these five mental faculties must be strong, powerful and balanced as stated in the VISUDDHI MAGGA. Saddhã must be firm and unwavering vîriya must be powerful and strong, sati must be sharp and paññã must be penetrating.


BALANCING THE MENTAL FACULTIES

To make these five faculties strong, powerful and balanced, there are nine guidelines which a meditator must follow. If these faculties are strong but they are not in balance, a meditator cannot attain insight, enlightenment and the cessation of suffering. Saddhã (faith) must be in balance with paññã (wisdom), and samãdhi (concentration) must be in balance with vîriya (effort or energy). The main mental faculty, Sati (mindfulness), need not be in balance with any faculties; it must be uninterrupted, constant and sustained.

If saddhã is weak and paññã is stronger, a meditator may analyse his experience in the course of meditation. While experiencing a mental or physical process, he may analyse it, especially if he has a wide knowledge of Dhamma. When he does so, this analytical knowledge impedes his concentration, causing it be broken or weakened.

In Vipassana meditation, there is no room for reflection, analysing, logical reasoning or philosophical thinking which are not in accordance with the right understanding of the natural process of mental and physical phenomena. When a dhamma is not rightly penetrated, comprehende or realised, a meditator's faith may be lessened or disbelief develop in the doctrine as a result of his analytical knowledge of the Dhamma or experience. Only after he has completed the practice of meditation and experienced enlightenment, should he analyse it in any way. He will then have unwavering confidence in the Buddha, Dhamma and Sanghã because of his experiential knowledge.

If a meditator believes in the Buddha and his doctrine then his wisdom or insight knowledge is in balance with firm faith (saddhã). He can then proceed with his practice without the disturbance of analytical knowledge or reasoning, or philosophical thinking. Some meditators want to display their knowledge of Buddhism or Dhamma. They, therefore, sometimes analyse what they experience in their meditation and talk about something which is contrary to dhamma. According to the Visuddhi magga, saddhã (faith) must be in balance with paññã (wisdom, insight knowledge) and vice versa.

However, the contemplation of the abdominal movement is very straightforward to those who have learnt the meditation technique from the Buddhist scriptures. I accepted the technique as true and correct because I knew that the abdominal movement is air element (vãyo-dhãtu), and the other three elements: fire element (tejo-dhãtu), water element (apo-dhãtu) and earth element (pathavi-dhãtu) are also included in the abdominal movement. As we can contemplate the four elements, this technique must be correct because it is in conformity with the chapter, DHÃTUMANASIKÃRA (contemplation of elements) in the discourse of MAHA SATIPATTHANA SUTTÃ.

If paññã (wisdom) is weak and saddhã (faith) is strong, then a meditator may be credulous or gullible. If he is either as he will tend to easily believe in any theory or doctrine. He may fall into a doctrine or theory which leads him down the wrong path. Therefore, saddhã must be in balance with paññã, knowledge or wisdom. And in this way, the faculty of faith (saddhindriya) and wisdom (paññindriya) must be in balance.

Then again, samãdhi (concentration) and vîriya (energy) must also be in balance. If vîriya is more powerful and stronger than samãdhi, you cannot concentrate well on the object of meditation. The commentary says:

If vîriya is stronger than samãdhi, a meditator's mind will become distracted and restless (uddhacca).

In the beginning of the practice his concentration is usually weak and the mind often wanders. So, he should follow the mind and watch it as it is. If a meditator is enthusiastic for the achievement of insight, he may put too must effort in his practice, thereby causing the mind to become distracted and restless. Effort must be kept in balance with concentration.

If concentration is too strong and effort is too weak, then the concentration changes into sloth and torpor or sleepiness (thina-middha).

So concentration must be kept in balance with effort (vîriya). When concentration is deep, insight will unfold naturally and you will be able to clearly realise the true nature of mind-body processes (nama and rupa).



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THE FIVE FACTORS OF A MEDITATOR

In order that a meditator can make progress in his insight meditation, she must have five factors.

1. The first factor is Faith. A meditator must have a firm and strong faith in the Buddha, Dhamma and Sanghã, especially in the Dhamma which includes the technique of meditation he is practising.

2. The second factor is Health. She must be healthy both mentally and physically. If she suffers from headache, feels dizzy or has stomach trouble, gastric or any other illness, it does not necessarily mean she is not healthy. She is considered to be healthy to the extent that she can observe any mental or physical process. The food she takes must be digestible. If she suffers from indigestion, she will not be able to practise very well.

3. The third factor is Honesty. She must be honest and straightforward. This means she must not tell lies to her teacher or to her fellow meditators. Honesty is the best policy.

4. The fourth is Energy (vîriya): It is just not ordinary energy but unwavering, strong and firm energy (padhãna). A meditator must have this factor for her success in striving for emancipation. She should never let her vîriya or effort decrease, but should be perpetually improving or increasing it. When vîriya or padhãna is increasing, then mindfulness will become continuous, constant and uninterrupted. When this happens, concentration will become deep and strong. Insight will become sharp and penetrative, resulting in the clear comprehension of mental and physical processes in their true nature.

5. The fifth factor is Paññã or Wisdom. Though we use the word paññã, it does not refer to ordinary paññã or theoretical knowledge. It refers to the insight knowledge of the arising and passing away of nama and rupa (udayabbaya-ñaña). This is the fourth stage of insight knowledge.

The first stage is Namarupa-pariccheda-ñaña (knowledge of discerning mentality and physicality). The second stage is Paccaya-pariggaha-ñaña (knowledge of causality or knowledge of the Law of Cause and Effect). The third is knowledge of comprehension - sammasana-ñaña knowledge of comprehension is the knowledge that penetrates and comprehends all the three characteristics of mental and physcial processes, namely, anicca, dukkha and anattã. The fourth stage is Udayabbaya-ñaña, knowledge of arising and passing away of mental and physical phenomena.

So the Buddha said that paññã here refers to the fourth stage of insight knowledge that penetrates into the appearance and disappearance of mentality and physicality. A meditator is expected to possess this factor.

In the beginning of the practice a meditator may not possess this insight knowledge of arising and passing away. If, however, she strive with padhãna (strong and firm effort) to meditate on mental and physical processes she will gradually experience the first, the second and the third stages of insight knowledge one after another and attain the fourth stage of insight knowledge. When she has attained it, she is sure to make progress until she attains at least the lowest Path Knowledge, Sotãpatti-magga-ñaña. This is why the Buddha said a meditator must possess wisdom which realises the appearance and disappearance of mental and physical phenomena.

These are the five factors which a meditator must possess.

When a meditator has attained Sotãpatti-magga-ñaña, the first stage of enlightenment, she has uprooted both the concept of a soul or a self, personality or individuality (sakkãya-ditthi) and sceptical doubt (vicikicchã) about the Triple Gems.

When a meditator has attained Purification of Mind, her mind becomes sharp enough to penetrate into the true nature of mind-body processes. Then she realises the specific characteristics of mental and physical phenomena. This is the first stage of insight. It is at this insight knowledge that the wrong view of a self or soul, a person or being is partially removed. When she has attained the First Path Knowledge (sotãpatti-magga-ñaña) she completely uproots the wrong view of a self or soul, a person or being.

"May All Beings Be Well and Happy"

Sadhu! Sadhu! Sadhu!

THE SEVEN STAGES OF MINDFULNES (4)

7. PURIFICATION BY KNOWLEDGE AND VISION OF THE COURSE OF PRACTICE

The patipada-ñañadassana-visuddhi, patipada means the course of practice, ñaña means knowledge, dassana means vision. Ñaña and dassana are used here in the same sense. In order to lay emphasis on penetration, the text uses the two words in the same sense. So Patipada-ñañadassana-visuddhi means Purification by knowledge and Vision of the Course of practice which extends up to anuloma-ñaña, the Insight Knowledge of Adaptation.

When a meditator has passed maggãmagga-ñañadassana visuddhi, she very clearly perceives the arising and passing away of mental and physical processes the arising and passing away of mental and physical processes as they are observed. With the deeper concentration she realizes very rapid appearance and discrepance of body-mind processes. Later on she perceives the dissolution of formations, but she does not perceive their arising. The final phase of formations is clearly evident to her nothing mind, the initial and middle phases are not manifested. Most of the time she is not conscious of the forms of head, hand, leg and other limbs of the body. She sees constane dissolution of formations that arise at the six sense doors.

When her insight of dissolution becomes keener and clearer, she becomes aware of fearfulness. She feels that all formations are fearful as they are constantly breaking up, vanishing and disappearing.

Then she feels as if she is depressed, miserable, menlacholy and disgusted with the ever vanishing mentality and physicality, So she wishes to forsake all formations and she has a strong desire to get free from them. As a result she unable to stay in one posture for a long time. She often changes from one posture to another. She feels as if she can not find any place to escape from these formations.

She puts forth more effort in her practice to get rid of all formations. The more effort she puts forth, the more penetrating her insight becomes. She more clearly realizes the impermanence, suffering and impersonal nature of body-mind processes.

After some time her mind is more concentrated, more stable and more tranquil; the insight is clearer and more lucid. It easily realizes the arising and passing away of formations. She feels neither happy nor unhappy about formations. Equanimity arises in her mind.

At this stage of meditative experience, no effort is required to realize the arising and passing away of formations. They very swiftly arise and pass away and the insight also very clearly perceives them. This is the Purification by Knowledge and Vision of the Course of Practice, patipada-ñañadassana-visuddhi.

When she continues with her practice, the flow of the processes of mentality and physicality is very rapid as with the insight that clearly realizes them moment to moment. Then she comes to borderline in short time. For a moment of compin she stands on it. The border here is the one between an orde person (puthajjana) and a Noble one (Ariya). When she has passed the border (knowledge of maturity) and experiences the cessation of compounded things, i.e. the cessation of all kinds of conditioned mentality (nama) and physicality (rupa). Then her mind remains in that state of meditation for one thought moment, this is maggañaña, Path Knowledge which thoroughly realizes the the Four Noble Truths:
1. Dukkha-saccã (The Truth of Suffering)
2. Samudaya-saccã (the truth of the cause of suffering
3. Nirodha-saccã (the truth of the cessation of suffering
4. Magga-saccã (The truth of the way leading to the cessation of suffering

This sotãpatti-magga ñaña, the First Path Knowledge which is also the First supra-mundane knowleie. It completely eliminates sakkãya-ditthi, the wrong view of a person, a self and a soul, and visikiccha, the sceptical doubt about the Triple Gems.

THE SEVEN STAGES OF MINDFULNESS (3)

5. PURIFICATION BY KNOWLEDGE AND VISION OF WHAT IS THE PATH AND WHAT IS NOT PATH

In this stage of purification there is no pain any longer. So, meditation is going very well and smooth. The mindfulness is sharp, concentration is deep, effort is neither lay nor tense but it is vigorous, consistent and in balance with concentration. Meditators feel at ease, happy, blissful and peaceful. There arise tranquility and pasture due to insight. The body is light, agile and sometimes lifted up. Meditators see some light pertaining to insight; sometimes they see a light like a lamp, other times a brilliant light and so on. The insight knowledge is keen, sharp and very penetrating; it clearly realizes appearance and disappearance of mental and physical phenomena as they are noticed. There arises strong and firm faith in the Triple Gemes. They have strong desire to urge their friends and relatives to practise this Vipassana meditation.

With these good experiences some meditators may think, "This must be Nibbãna, this is great; I have never experienced this before, now I have attained Nibbãna." They feel delight and are attached to them, So, they do not wish to proceed with their practice; they are content with these good experiences; and actually they experience them half-way to Nibbãna. Therefore, these experience are known as the ten Corruptions of Insight. This stage may be experienced in about four weeks if a meditator practices intensively with strenuous effort.

A meditator, through the instruction by her meditation teacher or someone else, comes to rightly understand that these are corruptions of Insight. When she realizes that delight in them is not the right path and only to notice them is the right path, then can she proceed with her intensive practice. Only then, she overcomes the corruptions and makes progress towards the goal. This is purification by knowledge and vision of what is the path and what is not path (maggãmagga-ñañadassana-visuddhi).


6. PURIFICATION OF KNOWLEDGE AND VISION

When the First Path knowledge (sotãpatti-magga ñaña) realizes these Four Noble Truths, knowledge and vision is purified. So this is know as Ñañadassana-visuddhi, Purification of Knowledge and Vision. Immediately after the first path knowledge there arises the first fruition knowledge (sotãpatti-phala-ñaña) and the arises reviewing knowledge (paccavekkhana ñaña).

Thus she has attained all the seven stages of the purification (satta visuddhi) and become a sotapanna. Sota is stream, apanna is enterer; thus the compound word sotapanna is stream-enterer. When she attains the first path knowledge she enters in to the stream of the noble eight-fold path; so is she called stream-enterer (sotapanna) the first noble person (ariya puggala).

THE SEVEN STAGES OF PURIFICATION (2)

4. PURIFICATION OF OVERCOMING DOUBT

The fourth is Purification by Overcoming Doubt (kankhã-vitarana-visuddhi). 'kankhã' means doubt, 'visuddhi' means purification, vitarana means overcoming; hence purification by overcoming doubt.

When a meditator has attained the second stage of insight knowledge - knowledge of cause and effect (paccaya-pariggaha-ñaña), she no longer doubts the absence of a so-called everlasting soul or self in her past, present and future existences. Through her own personal experiences she comes to discern the conditions of material and mental phenomena. The she judges that there is nothing but the process of mental and physical phenomena dependent on cause and effect in her past, present and future existences. Thus, she overcomes doubt the three periods of time - past, present and future. This is Purification by Overcoming Doubt (kankhã-vitarana-visuddhi).

To attain this knowledge she has to observe every intention, wish or want before every action or movement. All actions are preceded by intentions, wishing or wanting. This is why she has to be mindful of every intention before every action or movement is done. When she has an intention to lift her foot, she has a intention to bend her arm, she should note intendieg, then bending, bending,. While she is eating, she has an intention to open her mouth to fath food, then first of all, she should note 'inventing', then opening, opening'. While opening the mouth; the intention is the cause and the opening of the mouth is the effect.

Without wishing or wanting to come here, could you be here? Then what is the cause and what the effect? The intention is the cause, the act of coming is the effect. Then, why do you sit on the chair? Yes, it is the intention that makes you sit on the chair. Is there any sitter? If you think there is a person who sits on the chair, then we should bring a copse from a mortuary in hospital and make it sit on the chair. It cannot sit because there is no intention. It is only intention, the mind process, that cause an action or movement. Is the sitting posture a man or a woman, a sãmanera? It is none of these. In the sitting posture, there is a physical process supported by the wind-element (vãyo-dhãtu), the internal and external wind element. Sitting is a physical process, neither a man nor a woman.

So, if we want to sit, first of all, we have to note intending then sitting, sitting. All the sitting movements must be nobrested after we have noted intention. When we bend our arm, we must first of all note intention, then the movements of bending. When we stretch out our arm, first of all, we must note intention, then the streching-movements as stretching, stretching. When our concentration is deep enough throug the sharp awareness of the intentions and the actions that follow them, we come to realize that nothing arises without a cause. Everything arises depending on its conditions.

Therefore, a so-called person, a man or a woman is just the process of cause and effect. There is no doer, no one that does anything. If we believe that there is a person who does the sitting, it is called sakkãya-ditthi or atta-ditthi (wrong view of a doer). If we thoroughly realize the relationship of cause and effect, what we realize is just a natural process of castlity. Then there is no person, being, self or soul. Then what did exist in the past? In the past, there existed only the process of cause and effect. Then we have no doubt about our past existence as with our present and future existences too. This is also known as Purification by Overcoming Doubt (kankhã-vitarana-visuddhi).

Some meditators fine it difficult to observe intention before every action and movement because they are not patient enough. They must patiently slow down their actions and movements so that they can observe intentions and movements are fast it is difficult to observe them precisely.

When we observe intention before lifting our foot, we will come to realize how the intention is related to the lifting of the foot. Then again, when we observe intention before the pushing of the foot, we will come to realize how intention is related to the pushing movement of the foot; the same with dropping movement of the foot. In this way we come to realize that it is the intention that causes the movements of the foot to arise. Intention is the cause, movement is the effect. So we realize cause and effect of body-mind processes and judge that there is no everlasting entity such as a self, soul, person, a being.
As we proceed with our intensive practice, gradually we come to comprehend the three characteristics of body-mind processes - impermanence, suffering and not-self. We experience severe painful sensation, but we perceive the initial, middle and final shares of the pain and fine it dissipating very clearly. Thus, we rightly understand both specific and general characteristics of mentality and physicality. We realize the impermanence, suffer and not self.

THE SEVEN STAGES OF PURIFICATION

To attain enlightenment we must go through seven stages of purification (visuddhi).


1. PURIFICATION OF MORAL CONDUCT

The first is Sila-visuddhi, Purification of Moral conduct. Meditators have to observe at least five precepts, if not eight, so that they can attain purification of sila.

Here we should notice the different betweet the third precept in five and that and eight. The third of the five precepts is abstention from sexual misconduct, whereas the third of the eight precepts is abstention from all kinds of sexual contact. If a meditator does not abstain from sexual contact, his mind will be defiled by the hindrance of sense desire (kãmacchanda-nîvarana). Only when the mind is purified from all hindrances can meditators realise mental and physical processes in their true nature.

Ofcourse it is better if meditators can observe the eight precepts. If they do not, they may have desires for taste, food, visible things, audible things, odours and tangible things - five kinds of sense desire (kãmmaccahanda) in their mind. By observing Eight Precepts, one can purify one's deeds and speech. This is the Purification Of Moral Contact (sila visuddhi). When moral conduct is purified, the mind is to some extent also purified.

When the mind becomes purified, it becomes calm, serene, tranquil and happy and can concentrate on the object of meditation. Then the meditator attains Purification of Mind, i.e. Citta-visuddhi, the second stage of purification.

The Omniscient Buddha lays stress on the purification of Sila or moral conduct because it is a basic requirement for progress in concentration as well as insight. When moral conduct is purified, the mind becomes clear, calm, serene and happy. If a meditator cultivates mindfulness based on purification of moral conduct he can easily concentrate on any object of the mental and physical processes. So Purity Of Moral Conduct is a prerequirement for a meditator to make progress.


2. PURIFICATION OF MIND

The second purification is Purification of Mind (citta-visuddhi). If we want to attain insight knowledges, the mind must be purified from all kinds of hindrances. When the mind is well concentrated on any mental or physical phenomena, it is free from all there hindrances. This is known as Purification of Mind (Citta-Visuddhi).


3. PURIFICATION OF VIEW

The third is Purification of View (Ditthi-visuddhi). When a meditator mind is purified from hindrances, she penetrates into the true nature of mental and physical processes. First of all, she distinguishes between mental process and physical process (nama and rupa) through her own experience. That is known as Nãmarupa-pariccheda-ñaña - knowledge of the difference between mentality and physicality. When the concentration becomes deeper, she realizes the specific characteristics of the mental and physical phenomena which are being observed. Then she does not take any of body-mind process to be a person or a being, a soul, or a self. She has now purified her view, she has attained Purification of View (ditthi-visuddhi).


(see next post)