TREATISE ON MEDITATION

by
LEDI SAYADAW

Namo tassa bhagavato Arahato Sammāsambuddhassa

Three kinds of Discipline

Sīlaṃ samādhi paññā ca,

Yassa ete subhāvitā.
Atikkamma māradheyyaṃ.
Ādiccova Virocati.
(Itivuttaka Pāḷi Text).
Meaning. Dear sons and daughters who are always mindful of the danger of the round of
births! One who practises until he attains the three disciplines, namely, higher morality, higher
concentration, higher knowledge, passes beyond the kingdom of Māra (the Evil One) and shines
forth like the radiant sun which is unobstructed by mist, snow, clouds, rain and smoke.
To memorise – Higher morality, higher concentration and higher knowledge are the three
disciplines.
The Buddha’s Sāsanā (teaching, discipline) is of three kinds, namely,
(1) higher morality (adhi sīla),
(2) higher concentration (adhi citta),
(3) higher knowledge (adhi paññā)
[They are called disciplines (sikhās) and their purpose is to exterminate defilements (kilesas)]

(a) Three Structures of Defilements (Kilesas)

This (our) body has three abodes of defilements.

(I) Vitakkama bhumi,
(ii) Pariyuṭṭhāna bhumi:
(iii) Anusaya bhumi.
[They may also be called three kingdoms or three regions]

Of these three ---

(I) two kinds of actions – physical and verbal (kāyakamma and vacīkamma) are called
Vitakkama bhumi, Vitakkama kingdom or Vitakkama region.
[all evil, wrong physical actions and deeds and evil, wrong verbal actions and deeds.]
(ii) All mental actions (meno kamma) are called pariyuṭṭhāna bhumi, Pariyuṭṭhāna
kingdom, Pariyuṭṭhāna region.
[All evil, wrong mental actions that do not go out of the body but remain inside the body.]
(iii) The structure that does not reach the stage of the three kammas (actions,
deeds) but that always remmains latent or dorment in the body (khandha) all along the
round of births which has no beginning or end is called Anusaya bhumi, anusaya
 kingdom, Anusaya region.
To memorise – The seed which always remains dormant is
Anusaya.
Anusaya bhumi might be likened to a warehouse which accumulates and stores up the seeds
of past and present actions or deeds. They lie dormant, latent, in hiding, in wait in the minds of
beings to make them reborn in Apaya (nether regions), in the human world, in the deva realms.
[It maans that it is the root structure or hase for the springing up of the three kinds of kammas
(actions, deeds), for the arising of the flame of kilesa (defilement) whenever the sense objects
come into contact with the sese doors.]
It is the structure which gives birth to mental actions or deeds (mano kamma) and the mental
actions or deeds give rise to physical (kāya) and verbal (vacī) actions or deeds.
For example – This body is like the tip of a match stick.
The arising of Kilesa (defilement) when the sense-objects come into contact with the sense-
doors is like the flame produced when the tip of the match stick is rubbed with sandpaper.
The arising of physical and verbal actions is like the spreading of that flame to other objects
and burning houses and compounds.

There are -

(a) Three abodes of greed (lobha),

(b) Three abodes of hatred (dosa),
(c) Three abodes of bewilderment (moha),
(d) Three abodes of wrong views (diṭṭhi).

(B) Three Disciplines (Sāsanā)

Adhisīla Sāsanā – higher morality discipline is the weapon for destroying Vītikkama
structure or kingdom.
Adhicitta Sāsanā – higher concentration discipline is the weapon for destroying Pariyuṭṭhāna
structure or kingdom.
Adhipaññā Sāsanā – higher knowledge discipline is the weapon for destroying Anusaya
structure or kingdom.

Only when this Anusaya kingdom is totally destroyed does the seed of defilement (kilesa)
become extinct. When the seed of defilement becomes extinct one is freed from the three
kammas (physical, verbal, and mental actions). When one is freed from the three kammas, the
dukkha of the round of birth ceases.
In the discipline of the Buddhas the destruction of the Anusaya kingdom is of primary
importance. For the purpose of destroying that kingdom, one has, by practising, first of all,
morality (Sīla), and concentration (Citta) to destroy the two external kingdoms (Vitakkama and
Pariyuṭṭhāna kingdoms). Then only one can gain access to destroy the Anusaya kingdom which
is of primary importance.
[This shows the purpose of the three kinds of discipline which is
the theme of the Kammaṭṭhāna Nayopadesa Treatise].
*****
 2. Chapter on Morality
(a) Ājivaṭṭhamaka Sīla
To memorise- Two Sīlas, Ādibrahmacariya and Ābhisamacariyaka are called Sīla Sāsanā.

In brief, higher morality discipline (Adhisīla Sāsanā, Adhisīla Sikkhā) consists of;
(I) Ādibrahmacariyaka Sīla, and
(ii) Ābhisamācārika Sīla.
Of these two-
(I) The four Maggas (Sotāpatti, Sakadāgāmi, Anāgāmi, and Arahatta) are called
Brahmacariya. The permanent Sīlas, which those who wish to attain these four
Maggas in the present existence have to practise first of all, are called
Ādibrahmacariyaka Sila.
(ii) The kind of Sila which augments or which is a superimposition on the above is called
Ābhisamācārika Sila.
To memorise – Ājīvaṭṭhamaka Sila is, in short, the Ādibrahmacariyaka Sila.
Briefly, Ājīvaṭṭhāmaka Sila is Ādibrahmacariyaka Sila. The group of 227 precepts of the Code
of Conduct of the bhikkhus is included in this Ājīvaṭṭhanaka Sīla and that is why it is said here as
‘briefly.’
To memorise – Three physical deeds and four verbal deeds plus Ājīva (livelihood) make the
eight precepts of Ājivaṭṭhamaka Sila.
(a) Three right physical deeds and (b) four right verbal deeds make seven deeds. To these
seven deeds, Samā Ājīva (right livelihood) is added as the eighth and these eight precepts are
called Ājīvaṭṭhāmaka Sīla.
[Three right mental deeds are left out because they concern higher concentration and higher
knowledge.]
(b) The details of Ājīvaṭṭhamaka Sīla.
1. Abstinence from taking life;
2. Abstinence from taking what is not given;
3. Abstinence from sexual misconduct;
4. Abstinence from telling lies;
5. Abstinence from speaking maliciously;
6. Abstinence from using harsh language;
7. Abstinence from engaging in frivolous talk;
8. Abstinence from wrong livelihood.
To memorise – Ascetic (dhutaṅga) practices which augment or are in super-imposition of
Ādibrahmacariya are Ābhisamācarika Sīla.
(a) The duties of pupils, teachers, etc. and the ascetic practices which augment
Adibrahmacariyaka are called Ābhisamā-carika Sīla.
(b) The eight precepts kept by people on sabbath days, the ten precepts and some of the
ascetic practices (dhutaṅga Sīla) are Ābhisamācārika Sīla.
(C) Thirteen Dhutaṅga Practices
 1. Pamsukū Dhutaṅga – wearing only robes made of dusty pieces of cloth or rags
thorwn away by people by the way side, cemeteries, rubbish heap, etc.
2. Ticivaram Dhutaṅga wearing only three robes – the great (outer) rove, the lower
robe and the upper robe.
3. Piṇḍapāta Dhutanga – eating only alms-food collected in alms bowl from house to
house.
4. Sa-padānacarika dhutaṅga – to go from house to house in regular order without
passing by any in collecting alms-food.
5. Ekāsanika dhutaṅga eating only one meal a day.
6. Pattapiṇḍika dhutaṅga -eating only from one vessel.
7. Khalupacchā bhattika dhutanga – not eating additional food offered, while having
one’s meal, after having refused it.
8. Āraññako dhutaṅga – dwelling only in a forest monastery.
9. Rukkhamula dhutaṅga – dwelling only at the foot of a tree.
10. Abbokāsika dhutaṅga – dwelling only in open unsheltered place.
11. Sosanika dhutaṅga – dwelling only in a cemetery.
12. Yathāsanthatika dhutaṅga -dwelling in any available monastery.
13. Nesijjika dhutaṅga -not sleeping in alying down posture.
(D) Catu Parisuddhi Sīla
(Four Silas of Purity)
To memorise – Four Sīlas of Purity are Patimokkha, Ajivapari, Paccaya Sammita and Indriya
Samvara.
The four Sīlas of Purity are -
(1) Patimokkha Saṃvara Sīla,
(2) Ājīvapārisuddhi Sīla,
(3) Paccayasannissita Sīla,
(4) Indriya Saṃvara Sīla.
(1) Patimokkha Saṃvara Sīla is observing or keeping in a perfect manner (without
breaking or breaching) the 227 rules of Conduct prescribed for bhikkhus.
(2) Ājīvapārisuddhi Sīla is contemplating ‘I have what I need; I have enough; I want no
more.’ It is called Bhojanemattaññutā. Thus rejecting unsuitable necessaries and using
only suitable ones is called Ājīvapārisuddha.
(3) Paccayasannissita Sīla is making use of the four requisites, viz. Monastery, robes,
alms food and medicine, with right contemplation.
(4) Indriya Saṃvara Sīla is properly restraining the six sense faculties, such as the eye,
etc.
Patimokkha Saṃvara Sīla and Indriya Saṃvara Sīla are of Ābhisamācarika Sīla kind.
 When the 227 precepts of Ādibrahmacariyaka called Patimokkha Saṃvara Sīla are condensed,
it is called Ājīvaṭṭhamaka Sila of the bhikkhus.
This Sīla is the beginning of the practice of parity for attainment of Magga
(Maggabrahmacariya) and is called Ādibrahmacariyaka Sīla.
The meaning of ‘the beginning’: Just as the arising of dawn from the east in the morning is
the beginning of the day and is counted in the length of the period called day, the 227 precepts
are taken to be included in the Sotapatti Magga Sīla.
At the present day, the bhikkhus endowed with this Sīla are included as sekkhas (those who
have still to learn) in the eight Ariyapuggalas.
Mahāva Khandhaka, Sulavā Khandhaka – The duties of pupils, of teachers, etc. shown in
Mahāvā Khandhaka, Sulavā Khandhaka are in augmentation of Ādibrahmacariyaka Sīla. Being
noble practices, they are dalled Ābhisamācārika Sīla.
The Lokuttara (supramundane) Sīla is Anuttara Adhi Sīla, incomparable higher morility.
The bhikkhu who cannot fully carry out the duties prescribed for pupils or teachers usually
fail to observe the Ādibrahma cariyaka Sīla. Like oxen with spotted or striped hides, their Sīlas
are breached and broken.
Those with poor faith and diligence even have no mind to practise these precepts. They have
no mind to practise even some of the precepts of Ādibrahmacariyaka Sila which call for strong
faith and diligence or to take up Samatha (concerntion practice) or Vipassana (nisight
meditation).
To those who are able to cultivate faith and diligence to carryout those duties have no
difficulty whatever to observe the precepts of Ādibrahmacariyaka Sīla.
In taking up ascetic (dhutaṅga), concentration (samatha) or insight meditation (vipassana)
practices, if the method employed is correct, no difficulty will be experienced to cultivate
diligence.
[These remarks on purity of morality, Sīla Visuddhi, concern the bhikkhus]
Purity of morality concerning lay people will now be briefly dealt with.
Eight Precepts on Uposatha Sīla.
These eight precepts are the precepts for ordinary householders.
This is a kind of permanent Sīla for ordinary lay people who are unable to keep permenently
such precepts as the abstinence from sexual intercourse or from taking food after mid-day. This
Sīla is observed on four or eight sabbath days a month. (It is excellent if these eight precepts can
be observed as permanent Sīla).
The Sīla of Ten Precepts
There are two types of Ten Precepts, those kept as permanent, nicca, Sīla and those kept as
temporary, anicca, Sīla.
To those who have reniunced household life, discarded garments worn by ordinary people and
donned bark-dyed robes, the ten precepts are permanent, nicca, Sīla. As soon as they have
donned bark-dyed robes, this Sīla is established in them.
‘Is established’ here means that as soon as they have intercourse and from taking food after
mid-day. If they commit these acts, they become unworthy of these robes and become alajjis
(sinful persons). As it is unbecoming of them to commit such acts, the Sīla is said to be
established in them. (All permanent nicca Sīla are of the same nature).
This Sīla cannot be permanent nicca Sīla for ordinary people and cannot ve estaablished in
them. They can only observe it by taking a voew as in the case of the Eight Precepts. If they want
to observe the ten precepts they can do it by taking a vow as permanent Sīla.
 (The above is just a brief explanation.)
Ājīvaṭṭhamaka Sīla
The Ājīvaṭṭhamaka Sīla has eight precepts. When three mental deeds are left out of the ten
good deeds (sucaritas), there remain seven precepts --- three physical good deeds and four verbal
good deeds. When Sammā ājīva virati (right livelihood) is added to these seven, we have eight
precepts which are called Ājīvaṭṭhanaka Sīla.
The three good physical deeds (sucaritas) are Sammā kammanta viratis, abstinences
concerning physical actions.
The three good verbal deeds (suraritas) are Sammā vāca viratis, abstinences concerned verbal
actions.
So we have three viratis (abstinences), namely, Sammāvācā, Sammā kammanta and Sammā
Ājīva.
Of these three, Sammāvācā Virati consists of the following precepts:
(1) abstinence from telling lies;
(2) abstinence from speaking maliciously;
(3) abstinence from using harsh language;
(4) abstinence from engaging in fribolous talk.
Sammākammanata Virati consists of the following precepts:
(1) abstinence from taking life;
(2) abstinence from taking what is not given;
(3) abstinence from sexual misconduct.
With regard to Sammā Ājīva Virati, there are seven Duccaritas (wrong deeds) beginning with
the taking of life, committed in connection with one’s livelihood. They are called Micchājiva
Diccaritas. As Sammā Ājīva Varati is abstinence from the seven Duccaritas, it has seven
precepts.
(a) Sammāvācā Viratis are 4
(b) Sammākammanta Viratis are 3
(c) Sammājīva Viretis are 7
--------
14
--------
Then there are -
(a) Samādāna Viratis are 14
(b) Sampatta Viratis are 14
(c) Samuccheda Viratis are 14
------
Total 42
---------
Samādāna Virati
This Virati (abstinence) is accomplished when one comprehends the meaning of the precepts,
e.g. Pānātipātā vermani sikkhā padaṃ samādiyāmi, etc.. and pays attention to it in making the
vow. In making the vow to keep the precepts, as soon as one comes to the last syllable ‘mi’, the
virati is accomplished.
 [This is one kind of 14 Samādāna Viratis.]
When one has the chance to take life but reminds himself of the vow he has made and abstains
from it, the virati of abstinence from taking life is accomplished.
[This is another kind of 14 Samādāna Viratis]

Sampatta Virati
Sampatta Virati is abstaining from committing the act when there is a chance to do it even
though one has not taken the vow. To one who abstains from the act, as soon as the thought to
abstain occurs in him, the virati is accomplished.
[This is the nature of Sampatta Virati]

Samuccheda Virati
Samuccheda Virati is that at the short moment of the realisation of Sotapatti Magga (first level
of enlightenment), simultaneously with the cessation of Sakkāya ditthi (illusion that there is self-
atta), the ten duccaritas (wrong dhammas) which can drag one into neither regions (regions of
intense suffering) are completely exterminated.
In thus exterminating the duccaritas-
Sammāvācā Magga exterminates the four Vacīduccaritas;
Sammākammanta Magga exterminates three kāyaduccaritas; and
Sammā Ājīva Magga exterminates seven duccaritas concerning livelihood.
These three Maggas are called Samuccheda Virati.
[As the duccaritas exterminated is 14, they are called 14 Samuccheda Viratis.
As the short Magga thought moment arises only once, Magga Virati does not cause the arising
of 14 kinds of abjects or thought moments as in the case of Lokīya Virati.]
(a) Samādāna Viratis 28
(b) Sampatta Viratis 14
(c) Samuccheda Viratis 14
--------
Total 56
=========
If this total is multiplied by three kinds of ‘time’ (kāla) we get 168.
If this total is multiplied by two Santanas (Ajjhittika and Bahida) we get 336.
When this total is again multiplied by 10 quarters (directions), we get 3360.
When this total is again multiplied by the shape (santanas) of individuals, we get an
incalculable number of Viratis.
[This is the exposition of Ājīvaṭṭhamaka Sila Visuddhi]

E.TWO UNIVERSAL DHAMMAS.

The dhammas perpetually kept by good and noble persons who are endowed with the natural
traits of the virtuous one’s in the incalculable worlds and universes are two in number, viz.
(I) Ājīvaṭṭhamaka Sīla, and
(ii)Brahmacariya Dhamma.
When people in this human world regularly practise thses two dhammas called
universal dhammas, the human world becomes a peaceful and pleasant place in every way like
the deva and brahma realms. In respect of longevity and wisdom, even the devas in the six deva
realms cannot rival or outdo it.
 When these dhammas steadily deteriorate, the process of recession of the life span sets in the
human world. When these two dhammas totally decline and the life-span falls down to ten years,
three great calamities, viz. Armed conflicts, pestilence and famine, will rage.
When these two dhammas are revived, there is progressive increase in the life span of the
people.
For these reasons, these two dhammas are called universal dhammas that protect the world.

F. HOW TWO UNIVERSAL DHAMMAS LIBERATE PEOPLE

FROM TEN DUCCARITAS.
The good people who observe these two universal dhammas well are forever established in
the 10 Sucaritas (good dhammas) and are forever freed from 10 Duccaritas (evil dhammas).
How are they for ever established in the 10 Sucaritas and freed for ever from the 10
duccaritas?
As they observe the mundane Ājīvaṭṭhamaka Sīla, they are for ever established in three
physical (kāya) sucaritas and four verbal (vacī) sucaritas, and are for ever freed from three
physical duccaritas and four verbal duccaritas.
As they observe the four Brahmacariyas (Noble Practice) well, they are for ever established in
the three mental (mano) sucaritas and are for ever freed from the three mantal duccaritas.
As they observe two Brahmacariyas, viz. Sympathetic joy (Mudita) and equanimity
(ūpekkha), they are for ever established in non-covetousness (abhijjha) mental duccarita.
As they observe two Brahmacariyas, viz. Loving-kindness (Metta) and compassion (karuna),
they are for ever established in good will (Avyapāda) mental sucarita and are for ever freed from
ill will (Vyāpāda) mental duccarita.
As the establishment in these two dhammas is based on diṭṭhijukamma (that is belief in
kamma), one who is established in them is forever established in Sammāditthi (right belief)
mental sucarita and is forever freed from micchāditthi (wrong belief) mano duccarita.
[These Ājīvaṭṭhamaka Sīla and Brahmacariya dhammas are not observed by specially making
a vow. They are the nicca (permanent) Sila kept by people as a matter of course]

F. PREVALENCE OF AJIVATTHAMAKA SILA, ATTHANGA SILA,

UPOSATHA SILA AND DASANGA SILA FROM THE BEGINNING OF THE WORLD.
At the present day, the Ajivatthamaka Sila and the Brahmacariya dhammas are prevalent only
in the North Island called Uttarakuru.
At the beginning of the world, some people who were endowed with these two dhammas
observed Atthanga Uposatha Sila four or eight times a month with a view to be reborn in their
following existences as great devas or human beings to enjoy great pleasures as such.
Some people renounced wordly household life and putting on bark-dyed robes, became
recluses with a view to be reborn as great and powerful brahmas who had very long life spans of
many world cycles. They observed the Then Precepts as permanent Sila and practised the four
Brahmacariya dhammas in a systematic manner and remined in the ecstacy of the jhana.
[The above shows the prevalence of Ājīvaṭṭhamaka Sīla, Atthaṅga Uposatha Sīla and Dasaṅga
Sīla on this earth from the beginning of the world in all that incalculable universes.]
G. DECLINE OF TWO UNIVERSAL DHAMMAS AND
UPOSATHA AND DASAṅBA SILAS.
At the time our present Buddha appeared, there were very few people in this world who
observed the two universal dhammas, the Uposatha Sīla or the Dasaṅga Sīla; and wrong views
(micchā diṭṭhi dhammas) and evil dhammas (duccaritas) were greatly prevalent.
Therefore, the Buddha made special effort to teach and develop the two universal dhammas
and the Uposatha and Dasaṅga Sīlas.
The Buddha preached very much to human beings -
(a) 10 Sucarita dhammas;
(b) 10 Duccaritas dhammas;
(c) 4 Brahmacariya dhammas.
[Of the 10 Sucaritas, the first seven are the Ājīvaṭṭhamaka Sila.]
In connection with the Ten Precepts, no discourses of the Buddha given to ordinary
householders dealing with them are found in the Pali texts, but many stories on their observance
are given in the Commentaries.
Those who are Anāgāmis (who have attained the third Magga) are established in the Ten
Precepts.
The Buddha’s Teaching (Sāsanā) falls into three divisions -
(a) Adhi Sīla Sāsanā (higher morality);
(b) Adhi Citta Sāsanā (higher concentration);
(c) Adhi Pañña Sāsanā (higher knowledge)
Of these three, Ājīvaṭṭhamaka Sīla is called higher morality (Adhi Sīla).
Again, the Ājīvaṭṭhamaka Sīla is of three kinds -
(I) Ājīvaṭṭhamaka Sīla of bhikkhus and movices;
(ii) Ājīvaṭṭhamaka Sīla of ordinary lay people;
(iii) Ājīvaṭṭhamaka Sīla of ascetics who don bark-dyed
robes.
The sox precepts relating to bhikkhus prescribed by the Buddha and all the precepts dealing
with disciipline of all bhikkhus and mobices are Ājīvaṭṭhamaka Sīla of bhikkhus and novices.
This is correct. As all the precepts in the code of Discipline concern the body-door and the
nouth-door, they all come under physical (kāya Kamma) and verbal (vacī kamma) actiions and
physical and verbal good deeds (kāya and vacī Sucaritas).
That is the reason why, in Vinaya Precepts ‘Kāyakammaṃ, Vacī kammaṃ, Kāyavacī
kammaṃ.’
Seven Sucaritas, whether caused by or not caused by livelihood as shown in Suttanta Pitaka,
other then the Code of Discipline for bhikkhus, are called the Ājīvaṭṭhamaka Sila of ordinary lay
people.
When the six precepts, beginning with Abrahmacariya (abstinence from sexual intercourse),
Vikalabhojana (abstinence from taking food after mid-day) are added, it becomes Ājīvaṭṭhamaka
Sīla of ascetics and recluses.
[The Aṭṭhasalinī Commentary contains a detailed exposition of the method of including all the
eight restraints (saṃvara), such as cakkhu saṃvara, etc. in the Sucaritas, and Duccaritas and also
in the physical, verbal and mantal deeds.]
In view of the exopositions in the Commentaries of Viniya and Aṭṭhasālinī, all the Vimaya and
Suttanta precepts for bhikkhus and novices and all the Suttanta precepts for lay people, without
exception, are included in the physical and verbal deeds (kāya and vacī kammas). The Buddha
therefore teaches
-”Pubbeva kho panassa kāyakammaṃ parisuddhaṃ hoti
 ājīvaca parisuddho”
with regard to Ājīvaṭṭhamaka Sīla. Only when one is established in Nicca (permanent) Sīla, can
one be able to cultivate concentration (samādhi).
Only when one has cultivated the two dhammas – Sīla (morality) and Samādji (concentration)
can one realize Magga and Phala insight.
For this reason, even thought the Sila, which should be cultivated in the present existence as
the foundation for acquirement of concentratioin and knowledge, is meant for ordinary lay
people, it is called Sīla Sāsanā (higher morality discipline).
In Savatthi, the number of householders (ordinary laymen) was 7,05,00,000; the number of
the followers of heretics was abour 1,00,00,000 and the number of disciples of the Buddha was
6,05,00,000. All the remaining 5,05,00,000 were ariyas, according to the Commentary.
No one among them has attained Magga and Phala without having cultivated, as the
foundation, the Ājīvaṭṭhamaka Sīla in their minds either before or at the time of their attainment.
The role played by Ājīvatthamaka Sīla ceases when one attains Sotapatti Magga, the first level of
enlightenment and the Sakkaya ditthi (illusion of self) is extinguished. It then becomes
Samuccheda Virati and remains steadfast.
Though those who have become ariyas go on enjoying the pleasures of human beings, devas
or brahmas for numerous existences for many world cycles, their Ājīvaṭṭhakama Sīlais never
breached or broken even in their dreams.
Among them, more than a hundred thousand including the rich man Citta who had become an
Anāgāmi (third level of enlightenment) are for ever established in the Ten Precepts of Anāgāmis
like potter Ghātikāra at the time of Buddha Kassapa and there was no need for them to make a
vow for keeping that Sīla.
For those who constantly keep the Ten Precepts, there is no need for them to take a vow to
deep the Aṭṭhaṅga Uposatha Sīla as it is included in the Ten Precepts.
Coores of Sotapannas and Sakadāgamis, such as Visāka, Anathapindika and so on, made vows
and kept Aṭṭhaṅga Uposatha Sīla four or eight times a month.
About one crore of the people of Savatthi kept as many of precepts of Ājīvaṭṭhamaka Sīla as
nicca (permanent) Sīla as they could. They also made vows and kept the Aṭṭhaṅga Uposatha Sīla
as much as they could.
[Understand likewise the way layman ariyas and layman worldlings practised in the sixteen
kingdoms, e.g. the Rajagaha, Vesali etc. of Majjhima region (Middle country including the
Ganges basin). Understand in the same manner the conditions in Sri Landka where the Buddha
Sasana had shone forth up to the time ariyas flourished.]
H. HOW AJIVATTHAMAKA SILA HAS FLOURISHED
THROUGHOUT THE SASANA BEGINNING WITH
MAJJHIMA SASANA.
From the time ariyas ceased to flourish, the Sri Lankan Sāsāna (way of practising the
Teaching), Thaton Sāsānā, Sri Kastra (Prome) Sāsānā, Paukan (Pagan) Sāsānā, Myinsaing
(Sagaing) Sāsānā, Yatanapure Ava Sāsānā, Amarapura Sāsānā, Mandalay Sāsānā, etc. which
followed the traditions and practices of Majjhima (Middle country of India including the Ganges
basin) set by generations of worldling disciples (Savakas) came into being and flourished.
Flourishing of Traditions and Practices
Of the two, traditions and practices, - the traditions flourish as follows:-
In suitable areas where the Teaching flourished, it was the tradition of people of good families
to teach their children, grand children, great grand children, to practise Ājīvaṭṭhamaka from their
infancy.
The bhikkhus and teachers in their discourses, talks and instructioins, explained the evils of
duffarita (wrong) dhammas and the benefits of sucarita (right) dhammas and make the people
established in Ājīvaṭṭhamaka Sīla.
Method of Instruction
1. First people were taught the manner of asking permission (of a bhikkhu) for making a
vow to keep the precepts.
2. Then they were taught how to request for affirmation that one takes refuge in the
Three Ratanas (the Buddha, the Dhamma and the Saṃgha) and how to request for
making the vow to observe the Five Precepts.
3. Then they were taught how to affirm that one takes refuge in the Three Ratanas.
4. Then were taught to the young sons, daughters and pupils from the time they could
talk and made them take refuge in the Three Ratanas and vow to observe the Precepts.
[The Five Precepts of the Pañca Sīla are the primary factor in the Ājīvaṭṭhamaka Sīla.]
From the time, the children attained the age of 10 to 15 years, they were taught -
1. The 10 duccarita dhammas;
2. The 10 sucarita dhammas;
3. The Brahmacariya dhammas;
4. The Paṭikula dhammas (the unpleasant, loathsome nature of all parts of the body, such
as, hair of the head, hairs of the body, nails, etc.).
Of these dhammas -
three physical sucaritas out of 10 sucaritas are included in the Five Precepts.
Of the four verval sucaritas, only the abstinence from speaking falsehood is included in the
Five Precepts.
(1) Abstinence from speaking maliciously; (2) abstinence from using harsh language; and
(3) abstinence from engaging in frivolous talk are later additions. Then only the eight
factors are complete; one is freed from seven duccaritas and is established in seven
sucaritas.
When one can contemplate the Brahmacariya dhammas and the unpleasantness and
loathsomeness of the body, one is freed from nemtal duccaritas and is established in mental
sucaritas.
During the non-prevalence of the Teaching (Sāsānā), only the Brahmacariya dhammas exist;
the unpleasant and loathsome Paṭikūla manasikāra dhammas do not exist as during the
prevalence of the Teaching.
At a very young age, the mind and volition of the people not yet being developed, they cannot
seriously commit three vaciduccaritas and the three manoduccaritas. Absitinence from them is
generally practised gradually as they grew older.
With regard to wrong view out of the three mental duccaritas, one can be free from it by
following the family tradition from birth.
[So much for Traditions]
Flourishing of Practices.
The manner of the flourising of the practices at the present day is as follows:
(1) sons and daughters of good families who practice Ājīvaṭṭhamaka Sīla and the 10
 Sucaritas -
(2) those who cannot practise the mental good deeds (mano sucaritas) but can only
practise Ājīvaṭṭhamaka Sīla-
(3) those who cannot practise the Ājīvaṭṭhamaka Sīla but can only practise the Five
Precepts which are included in the Ājīvaṭṭhamaka Sīla -
(4) those who cannot practise all the Five Precepts but can only practise some of the
precepts-
(5) Those who cannot always practise some of the Five Precepts but can only practise
them once or twice -
keep, as much as they can, the Aṭṭhaṅga Uposatha Sīla in and out of the Lenten period with a
view to enjoy great mundane and supramundane pleasures in their coming existences.
Some discard coloured clothes, and shaving off their hair and putting on white garments,
become nuns and keep the eight or ten precepts as permanent Sīla.
White garments are not the bark-dyed robes worn by ascetics, and bhikkhus; they are the kind
of garmment ordinary people wear, and they cannot be treated as the garment permanently worn
by ascetics and bhikkhus. Bark-dyed robes can be worn by ordinary people only by making a
vow.
Some discard their hair and beard, don bark-dyed robes and becoming ascetics and recluses,
keep the Ten Precepts as permanent Sīla.
In their case, as soon as they don the bark-dyed robes of the ascetics, the Ten Precepts become
permanent Sīla for them. Then it is not the kind of Sila that is observed by making a vow, but
taking the vow has the benefit of have to recite the precepts and rendering them steadfast as in
the case of novices (samaneras).
Here the eight and ten precepts which are permanent are related to the traditions and practices.
The white garment should be regarded as the people of Majjhima region ordinarily wore.
Our Myanmar people who usually wear garments of varioius colours. The white garment
might therefore be regarded as the garment for the ascetics and recluses.
[This shows how the practices come to flourish.]

J. HOW AJIVATTHAMAKA SILA BECOMES THE NATURAL

SILA OF THE WORLD.
For those who are established in Ājīvaṭṭhamaka Sīla, the Uposatha Sīla (Eight Precepts) and
Dasa Sīla (Ten Precepts) may be taken as the additions to their permanent Sīla by two precepts
--- Abrahmacariya (abstinence from sexual intercourse) and Vikālabhojana (abstinence from
taking food after mid-day) because all abstinences beginning with the abstinence from taking life
are included in their permenent Sīla. When therefore the eight precepts of Uposatha Sīla and the
Ten Precepts are especially mentioned in connection with their permanent Sīla, it should be
understood that they refer to the augmented precepts.
This is how the Ājīvaṭṭhamaka Sīla always practised by the sons and daughters of good
families for their whole lives beginning from their birth for the purification of their lives, since
the world began and since the time of the Buddha up to the present day, has become the natural
Sīla of the world.
If one makes a vow by himself to keep the Sīla, or before a teacher or a virtuous one, it is
excellent. After making the vow, so long as the Sīla is not breached or broken, there is no need to
make a fresh vow. If one makes the vow many times, more merit is acquired.
If one never makes vow but makes up his mind to keep these eith precepts for life without
breaking them, it is also excellent. That is, it is excellent that even though one does not make a
vow, one abstains (from commiting demeritorious acts) whenever he has a chance to commit
them (Sampatta virati).

K. GREAT BENEFITS DERIVED FROM ALMS-GIVING, OBSERVING

UPOSATHA SILA, ETC. BY THOSE ESTABLISHED
IN AJIVATTHAMAKA SILA.
Those who are well established in Ājīvaṭṭhamaka Sīla are really the virtuous among lay
people and the alms-giving and the keeping of Sīla done by them bring very great benefits. The
uncountable lay men who became ariyas during the Majjhima Region Sāsanā and the SriLankan
Sāsanā beginning with those in Savatthi numbering about 5,05,00,000 (mentiioned earlier)
gained ariyaship by being first established iln Ājīvaṭṭhamaka Sīla.
Even if those who are not established in Ājīvaṭṭhamaka Sīla do alms-giving or keep Uposatha
Sīla they cannot reap as much benefit as those who are well established in Ājīvaṭṭhamaka Sīla.
Their venefits will be far short of those established in Ājīvaṭṭhamaka Sīla and they cannot gain
foundatiion for the attainment of Vipassana, Magga and Phala insight in their present existence.
Exmples
The Ājīvaṭṭhamaka Sīla is like the basic structure in the construction of a monastery or a
house. The Uposatha Sīla is like the ornamentation to the basic structure of a monastery or a
house.
If the basic structure of a monastery or a house is good, even though no ormamentation is
done to it, it is habitable.
In another way, the Ājīvaṭṭhamaka Sīla might be compared to ordinary rice which is the staple
and life-giving food; the Uposatha Sīla might be compared to curry, such as pork, chicken, fish,
beef, etc. (taken with rice)
To those who are well established for a long time in the Ājīvaṭṭhamaka Sīla, the right view
(sammādiṭṭhi) which is one of the three right mental deeds (mano Sucaritas) is established in
them along with that Sīla. They will also duly come to be established in the Brahmacatiya
dhammas and the two remaining right mental deeds.

L. KEEPING THE ĀJĪVAṭṭHAMAKA SĪLA

Those who take upon themselves to keep the Sīla attains Samādāna Virati Sīla. Those who do
not lake upon themselves to keep the Sīla but abstains from the evils on encountering them attain
Sampatta Virati Sīla. What is important is the keeping of the these two Viratis.
One who keeps well the Samādāna Virati Sila gains the basis in this very life for the
accomplishment of Samuccheda Virati.
One who keeps the Sampatta Virati Sīla also gains the basis in this very life for the
accomplishment of Samuccheda Virati. The remaining Sīlas ---
(1) Indriya Saṃvara Sīla,
(2) Paccaya Sannissita Sīla,
(3) Dhutaṅga Sīla
are just augmmentations of the Ājīvaṭṭhamaka Sīla.
This Ājīvaṭṭhamaka Sīla is, in the Teaching of the Buddha, the basis, the fundamental, the
hardcore, the maing chamma and is called Ādibrahmacariyaka Sīla. The Buddha teaches that it is
like the dawn before the rising of the sun. The sun is compared to Samuccheda Ājīvaṭṭhamaka
Virati Sīla which is included in the Sotapatti Magga. The dawn before the rising of the sun is
compared to Sampatta Ājīvaṭṭhamaka Virati Sīla.
If one who is established in Ājīvaṭṭhamaka Sīla practises according to the four kinds of
exertion (Sammappadhāna dhammas) he can attain in this very life the Samuccheda
Ājīvaṭṭhamaka Sīla. If he does not practise according to the four kinds of exertion and does not
as a result Magga and Phala in the present existence, it is not due to the Sāla but it is entirely due
to his short-coming.
How the Vow is made.
(According to Khuddaka Paṭṭha Pali Text)
1. Pāņātipātā Verāmaņi Sikkhāpadaṃ Samādiyāmi;
2. Adinnādānā Verāmaņi Sikkhāpadaṃ Samādiyāmi;
3. Kāmesumicchācārā Verāmmaņi Sikkhāpadaṃ Samādiyāmi;
4. Musāvādā Verāmaņi Sikkhāpadaṃ Samādiyāmi;
5. Pisuņavācāya Verāmaņi Sikkhāpadaṃ Samādiyāmi;
6. Pharusavācāya Verāmaņi Sikkhāpadaṃ Samādiyāmi;
7. Samphappalāpā Veramani Sikkhāpadaṃ Samādiyāmi;
8. Micchājāvā Veramani Sikkhāpadaṃ Samādiyāmi.
Commentary Method
1. Pānātipātā Viramāmi;
2. Adinnādānā Viramāmi;
3. Kāmesu Micchācārā Viramāmi;
4. Musāvādā Viramāmi;
5. Pisuņavāsāya Viramāmi;
6. Pharusavācāya Viramāmi;
7. Samphappalāpā Viramāmi;
8. Micchājīvā Viramāmi;
[This Commentary method is very clear in its meaning. If the vow is made before an image of
the Buddha, there is no need to make a request.]
1. Ahaṃ bhante ajjatagge pāņupetaṃ pānātipātā viramāmi.
Vernerable Sir, I abstain from taking life for the rest of my life beginning from today.
2. Ahaṃ bhante ajjatagge pāņupetaṃ adinnādānā Viramāmi.
Venerable Sir, I abstain from taking what is not given for the rest of my life beginning today.
3. Ahaṃ bhante ajjatagge pāņupetaṃ kāmesu micchācārā viramāmi.
Venerable Sir, I abstain from sexual misconduct for the rest of my life beginning today.
4. Ahaṃ bhante ajjatagge pāņupetaṃ musāvādā viramāmi.
Vererable Sir, I abstain from telling lies for the rest of my life beginning today.
 5. Ahaṃ bhante ajjatagge pāņpetaṃ pisuņavācāya viramāmi.
Venerble Sir, I abstain from backbiting for the rest of my life beginning today.
6. Ahaṃ bhante ajjatagge pāņupetaṃ pharusavācāya viramāmi.
Venerable Sir, I abstain from using harsh language for the rest of my life beginning today.
7. Ahaṃ bhante ajjatagge pāņpetaṃ samphappalāpā viramāmi.
Venerable Sir, I abstain from engaging in frivolous talk by learning or preaching invented and
imaginary stories, such as Ramayana (Indian), E Naung, Ngwetaung, Barata (Indian), etc. which
gives no benefit to one either in the present life or in lives after, for the rest of my life beginning
today.
8. Ahaṃ bhante ajjatagge pāņupetaṃ micchājīva viramāmi.
Venerable Sir, I abstain from wrong livelihood for the rest of my life beginning today.
[It is not necessary to say the affirmation ‘Āma bhante’ which means ‘I will do as you have
said, Venerable Sir’]
One can by oneself make the vow at his own place. He may if he prefers make the vow
mentally. What is important is the observance of the Sīla.
[This is how the Ājīvaṭṭhamaka Sīla is taken and observed.]

Warning
The term ‘Ājīvaṭṭhamaka Sīla’ has not been generally talked about and the people are under
the impression that it is a new name and a new kind of Sīla. They ask how it differs from the
usual Eight Precepts or Ten Precepts and which Sīla is of greater merit.
Some teachers declare that the Uposatha Sīla is of greater merit in consideration of the fact
that it has especially to be keptfor a specific day.
The fact of the matter is that it is evident teachers and parents have taught all the good people,
since the beginning of the world and the appearance of the Buddha that –
(1) one should abstain from taking life;
(2) one should abstain from taking what is not given;
(3) one should abstain from sexual misconduct;
(4) one should abstain from telling lies;
(5) one should abstaing from backbiting;
(6) one should abstain from using harsh languag (abusive language or insult others on
account of their caste, etc).
(7) one should abstain from learning and telling invented and imaginary stories, such as
Ramayana, E Naung, Ngsetaung, Barata which bring no benefit either in the present
existencxe or life ater;
(8) one should abstain from wrong livelihood.
At the present day, however, there are only very few people to abserve well even the Five
Precepts which form the main part of the Ājīvaṭṭhamaka Sīla and the urge to keep the
Ājīvaṭṭhamaka Sīla appears to be something quite new to them.
The Ājīvaṭṭhamaka Sīla is of the permanent Sīla type.
The Atthaṅgha Uposatha Sīla is also the permanent Sīla of ordinary people. The relative
merits of the two Silas (Ājīvaṭṭha-make and Attaṅgha Uposatha Sīlas) should not, however, be
decided solely on the strength of the need for especially keeping the one for a particular day. All
the various aspects of each, such as, the benefits, the nature, the manner of keeping, the goal, etc.
should be taken into consideration before coming to a decision.
When are asked which is better, the life-given rice or the curry, such as, pork, chicken, fish, or
meat, etc. the young people who are short-sighted might answer that the curry is better. The wise
elders who take a long view would answer that being our life-giver, rice is better. The decision
should be made in like manner.
Therefore, it should be said that the Ājīvaṭṭhamaka Sīla is excellent in its own way and the
Uposatha Sīla is also excellent in its own way, and we should strive to keep both the Sīlas.
Here concludes the exposition of Sīlas.
----------

3. TAKING UP INSIGHT MEDITATION.

(a) To memorise the 40 ways of
Insight Meditation.
1. Ten Kasinas are earth, water, fire, air, blue, yellow, red, white, space and light.
2. Ten Impurities (Asubhas) are bloated (corpse), discoloured, festering, disjointed,
eaten, mangled, mutilated, bloody, worm infested and skeleton.
3. Ten Recollections are, the Buddha, the Dhamma, the Saṃgha, morality, generosity,
devas, calm, death, mindfulness of body, mindfulness of breathing.
4. Four Immeasurables are: Loving-kindness, compassion, sympathetic joy and
equanimity.
5. One perception of loathsomeness of food.
6. Analysis of four elements.
7. Four immaterial states of Arupa realm.
Ten Kasinas
1. Earth Kasina;
2. Water Kasina;
3. Fire Kasina;
4. Air Kasina;
5. Dark-blue colour Kasina;
6. Yellow colour Kasina;
7. Red colour Kasina;
8. White colour Kasina;
9. Ākāsa Kasina; (seen through apertures in roof, will, etc)
10. Light Kasina.(sunlight, moonlight, etc. fallen on walls, etc)
Ten Impurities (Asubha)
1. bloated corpse;
 2. corpse discoloured with decay;
3. festering corpse;
4. corpse cut in two in the middle;
5. corpse gnawed by animals; such as dogs, jackals, etc;
6. corpse with limbs scattered;
7. corpse with limbs cut up and scattered;
8. bloody corpse;
9. worm infested corpse; and
10. a skeleton.
Ten kinds of Recollection (Anussati).
1. Recollecting the Buddha;
2. Recollecting the Dhamma;
3. Recollecting the Saṃgha;
4. Recollecting (one’s) morality;
5. Recollecting generosity;
6. Recollecting devas;
7. Recollecting calmness, quietitude;
8. Recollecting death;
9. Mindfulness of the body;
10. Mindfulness of inhaling and exhaling of breath.
Four Illimitables (Divine States)
1. Metta Vihara (Diffusing loving-kindness),
2. Karupā Vihara (Diffusing compassion).
3. Muditā Vihara (Diffusing Sympathetic Joy).
4. Upekkhā Vihara (Practising Equanimity).
One Perception.
Perception of repulsiveness of nutriment.
Analysis of Four Primary Elements
Analysis of the four great primary elements.
Four Immaterial States.
1. Ākāsañañcāyatana (concentrating on concept ‘Space is Infinete’)
2. Viññānañccāyatana (concentrating, on cconcept ‘Consciousness is Infinite’)
3. Ākiñcāññyatana (concentrating on concept ‘Nothing is there’)
4. Nevasaññānāsaññāyatana (realm of neither Consciousness nor non-Consciousness).
Altogether there are 40 meditation subjects (as shown above).
 (b) Kinds of Temperaments.
To memorise -
1. greedy, hateful, deluded or ignorant, speculative or discursive, faithful and intelligent
or wise are six kinds of temperaments.
2. Ten impurities and (32) parts of body are suitable for greedy temperament.
3. Four kinds of colour and four Illimitables are suitable for hateful temperaments.
4. Mindfulness of breathing is suitable for ignorant and discursive temperaments.
5. Recollection of death and calm, perception of repulsiveness of nutriment and analysis
of elements are suitable for intelligent temperment.
6. The first six recollections are suitable for faithful temperament.
7. Large Kasinas are suitable for ignorant temperament and small kasinas are for
discursive temperament.
Enumeration of Six Temperaments
1. Rāga Carita (Greedy or lustful temperament).
2. Dosa Carita (Hateful temperament).
3. Moha Sarita (Deluded or ignorant temperament).
4. Vitakka Carita (Speculative or Discursive Temperament)
5. Saddhā Carita (Faithful Temperament).
6. Buddhi Carita (Intelligent or wise temperament).
Rāga Carita
Rāga temperament is suitable to take up
(a) Ten impurities (Asubha);
(b) (32) parts of the body, e.g. hair, hair of the body, etc).
Dosa Carita.
Dosa temperament is suitable to take up
(a) four colour Kasnias, viz. Dark blue, yellow, red and white.
(b) four Illimitaables.
Moha and Vitakka Carita
Moha and Vitakka temperaments are suitable to take up Ānāpana meditation (noting of
inhaling and exhaling).
Pañña Carita
Pañña temperament is suitable to take up
(a) Maraņassati (mindfulness of death).
(b) Upasamānassati (recollecting calmness).
(c) Āhārapaṭikūla sañña (perception of repulsiveness of nutriment).
(d) Catudhātu vavattham (analysis of four elements)
Saddhā Carita.
Suddhā Cārita is suitable to take up
(a) Buddhānussati (Recollecting the Buddha);
(b) Dhammānussati (Recollecting the Dhamma);
 (c) Saṃghānussati (Recollecting the Saṃgha);
(d) Sīlānussati (Recollecting Morality)
(e) Cāgānussati (Recollecting generosity); and
(f) Devatānussati (Recollecting devas).
Sabba Cārita
All temperaments are suitaable to take up
(a) Pathavī (Earth) Kasina;
(b) Āpo (Water) Kasina;
(c) Tejo (Fire) Kasina;
(d) Vāyo (Air) Kasina;
(e) Ākāsa Kasina (sky seen through aperture in roof, etc);
(f) Āloka (Light Kasina, and four Immaterial States;
All the above ten are suitable for any kind of temperament.
Moha and Vitaka Caritas
Large kasinas are suitable for those with ignorant temperament while small kasinas are
suitable for those with discursive temperament.
(c) Ten Great Impediments.
When the yogi who is well established in higher morality discipline wants to have personal
experience of the higher concentration discipline, which is the basis for the attainment of higher
knowledge discipline, he should first of all cut off the ten great impediments.
The ten great impediments are:
(1) dwelling place;
(2) family, attendants;
(3) four requisites, gifts;
(4) pupils and classes;
(5) buildings;
(6) travelling;
(7) relatives, friends, co-residents, etc;
(8) sickness;
(9) teaching the Pitakas, books;
(10) supernormal powers.
(d) Seven qualities of a Meditation Teacher
Then the yogi should receive instructioins on the subject of meditation, he has chosen which
is suitable to his temperament, from a teacher who has the following seven qualities:
(1) who is cherished for his morality;
(2) who is worthy of respect;
(3) who is worthy of honour;
(4) who likes to admonish;
 (5) who is amenable to criticism;
(6) who speaks profound words;
(7) who never makes useless suggestions.
(e) Ten Monasteries to keep away from
Then he should keep away from the following 18 kinds of monasteries (places):-
(1) large monasteries;
(2) new monasteries;
(3) old dilapadated monasteries;
(4) monasteries near roads;
(5) monasteries near ponds or lakes;
(6) monasteries near vegetable gardens;
(7) monasteries near flower gardens;
(8) monasteries near orchards;
(9) famous and renowned monasteries;
(10) monastries near towns and cities;
(11) monasteries near timber forest;
(12) monasteries near cultivation fields;
(13) monasteries where inmates are not in amity;
(14) monasteries near ports, railway stations, etc;
(15) monateries in frontiers where people lack faith;
(16) monateries near borders where there is danger from kings;
(17) unsuitable monasteries where there is likely to be danger;
(18) monasteries where one cannot get good friends.
(f) Five kinds of monasteries suitable for Meditation
To memorise: not too far or near for alms found; not frequented; free from mosquitoes, etc; easy
to attain requisites; easy to get friends.
Thus, the yogi should seek shelter in monasteries which have the five characteristics, which
are-
(1) not too distant or near from village where alms-food is collected;
(2) not frequented by people and is quiet;
(3) not tormented by mosssquitoes, and other insects;
(4) easy for getting the necessary requisites;
(5) easy to get good friends, who are learned.
(g) Discarding Lesser Impediments
Then the yogi should discard lesser impediments, which are -
 (1) shaving off the hair;
(2) shaving off beard, etc;
(3) clipping off finger and toe nails;
(4) patching up and dyeing old robes;
(5) baking rusty alms bowls;
(6) cleaning couches, beedings, etc.
(h) Effort of Four Characteristics
Of the (25) meditation subjects conducive to the attainment of the first jhana, such as,
(a) ten kasinas;
(b) ten impurities (asubhas);
(c) contemplation of 32 parts of the body;
(d) mindfulness of breathing (Ānāpāna);
(e) three Brahmavihara dhammas -loving-kindness, compassion, and sympathetic joy-
the yogi should, after choosing one which suits his temperament and receiving instruction on it,
practise it. Then after carrying out the necessary preliminaries, he should strive (in this way).
To memorise Let only sinews, skin and bones remain; let go all flesh and blood, even life is
not to be spared. These are four Sammapadhanas.
Two kinds of effort should be made ardently and unremittingly
(1) for total eradication of demerits, which would drag one into nether regions of
suffering, earned by evil deeds committed in past existences and accumulated in
oneself; and (2) for precentioin of evil deeds in the incalculable number of existences
which are to follow in the round of births.
[Past demeritorious deeds and new demeritorious deeds are meant here with reference to the
attainment of Sotapttti Magga]
Two kinds of effort should be made ardently and unremittingly, (1) to prevent loss of merits
already gained as a result of keeping the Ājījaṭṭhamaka Sīla, etc. and to make these merits last till
one realilzes Nibbana; and
(2) to gain new merits immediately in the present existence which one has never done
before.
By ardently and unremittingly cultivating these four kinds of effort with the resolve that even
if in doing so, there remain only sinews and skins, and bones, or all flesh and blood are gone, or
even life itself might be lost, one would go on practising the Kasinas, such as the Earth-Kasina,
Water-Kasina, Fire-Kasinas, Air-Kasina, etc.
End of Expositiion of Manner a meditatioin
subject is taken.

4, Exposition of Kasinas
(a) Pratising the Earth-Kasina.
Of the 10 kinds of Kasina, the male bhikkhu, the female bhikkhu, the lay man, the lay woman,
the male upasaka, or the nun who wants to practise the earth-kasina should ---
take down-coloured-clay which is neither too reddish nor too yellowish, sift it with care to get rid
of sand and other unwanted matter, mix it with water, knead it thoroughly and make a disk, like a
cart wheel or thanaka grinding round-slab (on which Burmese girls and women make thanaka
paste to smear their faces and limbs with), of the size of about one span (9 inches) in diameter.
The side the yogi is to look at should be as even and smooth like the face of a drum.
About a quarter inch thick border line should be painted, in white or green, around the edges
of the kasina.
The diameter of the disk might be reduced or increased by a few inches as required. If the disk
is small, it is easier for fixing the mind on it and for the appearance of the signs but, in this case,
the mind will not develop much.
If the disk is large, it is difficult for fixing the mind on it and for the appearance of the signs,
but, in this case, the mind will develop. The disk should be kept with proper care, and should not
be diritied or demaged. It should be reverently kept like the relics of the Buddha.
The Appearance of the Signs
Parikamma Nimitta – The yogi is ---
--- after making the disk, to sit alone peacefully cross-legged in a quiet place (monastery) of a
town or a village which ils free from the noises of people, birds and animals, or in a quiet place
in a forest which is free from human noises, with the disk erected not too far or two near where
he can reach with his hands and he can steadfastly fix his eyes on it without raising or lowering
his head;
--- Making obeisance to the Buddha and recollecting the attributes of the Buddha;
--- intensely diffusing loving-kindnessto all beings living around, wishing them to be free
from all dangers, to be always well and happy;
--- reflecting on death, thus: ‘death is certain for me though I know not when. Before death
comes to me, I must find sone refuge’;
--- with due reverence to the Buddha, contemplating ‘It is the prectice of the Buddhas,
Paccakabuddhas and the learned ariyas. By this practice, the Buddhas, the Paccakabuddhas and
the learned ariyas have freed themselves from the dukkha of old age, decay and death, and I will
also get myself free from old age, decay and death. This practice, this disk is my real refuge’,
and to gaze at the kasina disk with great delight and intense longing.
[This shows the Parikamma Nimitta – preparation of the Kasina.]

Uggaha Nimitta -
To menorise The three signs are Parikamma, Uggaha and Paṭibhāga.
In order to perceive the earth-in sina in the mind as plainly and clearly as it is perceived with
the eye, the yogi should gaze at it as a whole, not in parts. The kasina should be gazed with wide
open eyes keeping the mind steadfastly on it so that the whole of it is firmly fixed in the mind.
When it is thought that it is time the kasina is firmly fixes in the mind, the yogi should close
his eyes to find out whether he can preceive the kasina in his mind (that is mentally) as he
perceived it with his eyes open (that is physically). If he can do it, the yogi should be said to have
attained Uggaha nimitta. If he cannot, he must go on as before gazing at the kasina with his eyes
open. He should not, now and again, test himself by closing his eyes. He should gaze at the
kasina as long as he can. If he keeps on gazing, he wil attain the sign in course of time.
In gazing at the kasina to attain the Uggha minitta, the yogi should not continuously utter
from his mouth ‘Pathavi Kasina, pathave kasina!’
The ‘Pathavī’ is a Pāḷi word, meaning earth (which is called ‘myay-gyi’ in Burmese). While
gazing at the earth disk, the yogi should not fix his mind only on one part or portion. He should
take it in as a whole with his eyes. As it is essential to take in all the parts as a whole it is called
‘Pathavī Kasina.’
The earth disk is called ‘Pathavī Kasina’ because all the parts as a whole are to be gazed at.
The yogi should go on noting in his mind ‘earth, earth’ so that it can be perceived in his mind
(mentally) as it is perceived with the eye (physically).
In gazing at the kasina, the yogi should not do it with his eyes paritially or half-closed. It will
make him sleepy, weaken his mind and slow down the appearance of the signs. The eyes should
therefore be kept as widely open as possible. The yogi should gaze at the kasina without blinking
his eyes as long as he can. After a long time, he might become sleepy. The more sleepy he
becomes, the wider must be keep his eyes open.
When he becomes sleepy or when his eyes becoem dim and his perception is weak, it might
seem to him that he is seeing two kasinas. He should not let this happen. He should strengthen
his perception.
Then his mindfulness might become slack and his mind might wander. This should not also be
allowed to happen. He must take great care to keep his mind steadfastly on the kasina and must
not let it go astray.
Straying of the mind should be suppessed severely; the mind should be constantly fixed on the
kasina. After a long time, the mind might get tired and the effort might slacken. This should not
be allowed. When this happens, the advantages and disadvantages of the practice should be
considered. Objects that would invogorate and strengthen the mind and the effort should be
contemplated like the man who is determind to level Mount Meru (the greatest mountain at the
centre of the universe). Thus, the yogi should resolve firmly grinding his teeth and tucking up his
loins to carry on with an invincible determination.
When the mind is fatigued, the body is also fatigued and the yogi would want to rest now and
them, or to do something else. He must not stop often; he must persevere; he must be tenacious.
The coming of the signs -
(1) The signs come to some before long but some yogis have to strive hard for a very
long time even at the risk of their lives. The sign that appears in the mind is called
Uggaha nimitta and the outside kasina disk is called Parikamma nimitta. The two
signs – Uggaha Nimitta and the Parikamma Nimitta – are exactly alike. When one has
Uggaha Nimitta, the sign sticks to the mind as if it were drawn to the mind by a
powerful magnet and it will not stray away.
(2) When the yogi keeps his eyes open, he sees the visible objects directly in fromt of
him. Whem he closes his eyes, If he shuts his eyes and lies on his back, he will see (in
his mind) the kasina disk hovering over him. If he shuts his eyes and lies on his
stomach, he will not parceive the floor and the mat he is lying on, but will perceive
only the kasina disk (in his mind).
(3) Even if he is submerged in water, he will not perceive the water in fromt of him but
will perceive only the kasina disk. If he covers his eyes with his palms, he will not
perceive the palms, he will not perceive the palms but only the kasina disk (in his
mind).
(4) Like a man who greatly feared ghosts and who had to unavoidably handle a corpse
kept on seeing the corpse in his mind for a long time, when the yogi sleeps at night he
will constantly perceive the kasina disk even when he goes to bed. So he cannot sleep
and when he goes on gazing and concentrating on it, he becomes more and more wide
awake. Only when he wants to sleep and stops gazing and keeping his mind on it,
 does his mind gradually becomes weak and does he fall asleep.
(5) When he wakes, he wakes up seeing the kasina right in fromt of him.
After the yogi has the Uggaha Nimitta for some time and it is fairly well developed, he will
see the sign even when he keeps his eyes open in a dark room or while is walking. From the time
he has the Uggaha Nimitta he ils not much troubled by sloth and torpor which go on diminishing.
[This is the coming of the Uggaha Nimitta]
Patibbaga Nimitta
When the yogi attains the Uggaha Nimitta (the abstract sign or visualized image), he should
put away the Parikamma Nimitta (the earth kasina disk, the preliminary object) and concentrate
on the Uggaha Nimitta.
As he goes on concentrating on it, the image gradually becomes more and more refined, free
from defects, such as cracks, incisions, notches, etc., like the very smooth surface of a glass and
is very delightful to look at. However, long the yogi may gaze at it, he does not become tired of it
or have enough of it. This sign or image is called Paṭibhāga Nimitta (purified mental image or
comceptualised sign)
To memorize With attainment of Paṭibhāga, hindrances go away.
When the yogi comes to have the Paṭibhāga Nimitta, the hindrances (nīvaranas), viz.
(1) sensual desire (kamacchanda),
(2) ill will, hatred (vyāpāda),
(3) sloth and torpor (thina middha),
(4) restlessness and worry (Uddhacca kukkucca),
(5) doubt as to whether the meditation instructor who writes or preaches that when one
practises the earth-kasina, such and such things will happen to him, really knows
what is writing or preaching, or whether he is writing or preaching without knowing;
doubt in the knowledge of the medition instructor or in the method of meditatioin
practice (vicikiccha),
diminish and disappear in him altogether, never to rise again.
The remaining hindrances will also disappear from the yogi’s mind and will not rise again.
To memorise:
When hindrances go, upacāra comes;
Continuing meditation, yogi attains
first appanā jhāna; by five masteries
he enters upon or emerges from jhāna at will;
When preceding jhāna factors are discarded,
he gains following jhāna.
The following five factors of jhāna gain some strength and make their appearance:
(1) Vitakka which directs the mind towards the object (sustained application of the
mind);
(2) Vicāra which keeps the mind fixed on the object (sustained application of the mind);
(3) Pīti – delightful satisfaction;
(4) sukkha – bliss;
(5) Ekaggata – one-pointedness of the mind.
 Not only these jhāna factors but also mental concomitants which are in conformity with them
(jhāna factors) also arise vigariously. Then mindfulness becomes very clear. The yogi can
recollect all his deeds from the time he last had milk at his mother’s breast up to the present as if
he is doing them just now. The mind is highly developed and swift. When he runs his mind round
the walls of the universe, he can do it within a very, very short moment and a round trail is left.
Wherever his mind runs, it leaves a track like the etching of a glass-cutter on the glass.
Reflection of the mind is very powerful and it rushes straight to the object without curving,
bending or twisting.
If the stage of attaing Paṭibhāga Nimitta can thus be reached in the cultivation of
concentration (samathe), note that the yogi is called a Tihetuka person because only such a
person can do so. Those who are not tihetuka persons cannot reach this stage. When we say they
cannot reach this stage, it should be noted that it is not because they do not strive. If in spite of
their effort, they do not reach that stage within a reasonable period, then only should it be said
that they are not Tihetuka persons.
In practising, some reached this goal only after a period of 25 to 30 years; they achieved
jhāna, Magga and Phala. This is the stage where the Tihetuka and Dvihetuka persons are
distinguished. The yogi who is a Tihetuka and who reaches this stage is certain to attain jhāna,
Magga and Phala, if he so wants.
[End of Paṭibhāga Nimitta.]
First Jhāna
The yogi, on reaching the stage of and gaining the Paṭibhāga Nimitta (purified mental image
of the kasina) should take great care of it and protect it as the mother takes great care of and
protects the embryo which is going to be a universal monarch. When the togi goes on repeatedly
and mindfully gazing at the sign, his mind gradually develops and becomes stronger and calmer.
It seems to enter right into the object and studk on it. He quietly notes that his mind is steadfastly
fixed on the object. The mind that arises at that time is called the first jhāna mind posessing the
five factors. Note that this is the first jhāna mind.
Preliminary (Appana) Thought Process:
Arising from the preceding Bhavaṅga mind (I.e. the mind is in a passive state like that of a
person who is asleep and it does not respond to external objects), the thought process runs, with
Paṭibhāga Nimitta as its object, as avajjana (mind-door consciousness), Parikamma (preparation),
Upacāra (praliminary), Anuloma (adaptation), Gotrabhu (that subdues kāma lineage) and jhāna
which lasts one thought moment and subsides into Bhavaṅga state.
Then, like a man who wakes up after having a dream and reflects on the dream, the yogi
reflects on the five factors of jhāna, viz. Vitaka (initial application of the mind), Vicāra (sustained
application of the mind), Pīti (delightful satisfaction), Sukha (bliss) and Ekaggata (one-
pointedness of the mind), and paccevakkhana (reflection) javanas (impulse) arise in him.
In the Appana preliminary thought process of jhāna, the objects are indistinguishable.
Then how is it known to be jhāna javanna (impulse)?
The answer is that the four javanna thought moments --- parikamma, upacārs, anuloma and
gotrabhu --- are not yet free from craving (taņhā); craving has not yet disappeared in them and
the process is not yet stabilised. The javanna that follows Gotrabhu is free from craving which
has diminished and disappeared. The jhāna factors are very clear and strong. Just as a nail driven
into the wood till its head gets into the wood cannot be shaken, the mind seems to have entered
into the object and is very firmly stuck in it, it is unshakable and very much stable. For these
reasons, it is known to be a jhāna javanna.
 The volition of the jhāna javanna will not give rebirth in the sensual spheres, because it is free
from craving, but will give rebirth in the brahma realms which are beyond sensual spheres. This
jhāna mind is therefore rūpāvacara (fine material sphere) mind.
The yogi who has attained the first jhāna should practise it repeatedly so that it becomes stable
and strong.
Practising the jhāna means gazing repeatedly at the Paṭibhāga Nimitta and experiencing
jhāna javanna many times. In the Appana thought process, the yogi experiences jhāna javanna
only once. When he goes on practising and the power of his mind grows, he will experience
jhāna javanna once, twice, three times, four times and so on according to the strength of his
mind; he will be experiencing jhāna javanna for one whole hour, the whole morning, the whole
day, the whole week.....
After strengthening and stabilising his mind thus, the yogi should strive to gain mastery over
the jhāna in five ways, viz (1) Samāpajjanavasī; (2) Adhiṭṭhānavasī; (3) Vuṭṭhānavasī; (4)
Āvajjanavasī; and (5) Paccavekkhavasī.
To memorise – By fove masteries – Avajja, Diṭṭhan, Vuṭṭhāna and Paccavekkhaṃ- yogi can
enter upon or emerge from jhānas at will.
Meaning of five Masteries (Vasī)
(1) the ability to enter upon different jhānas quickly is called ‘Samāpajjanavasī;’
(2) the ability to remain in the jhanas no less or no longer than one likes is called
‘Adhiṭṭhānavasī’;
(3) the ability to rise from the jhānas as quickly as possible is called ‘Vuṭṭhānavasī’;
(4) the ability on arising from jhānas to reflect swiftly upon the factors of the jhānas
without subsiding into too many Bhavaṅga minds is called ‘Avajjanavasī’;
(5) the ability after reflecting on the factors of the jhānas to enter again quickly upon the
jhānas, without subsiding into as many as seven paccavekkhana javanas. The limit
should be four or five. This ability is called ‘Paccavekkhanavasī.’
The ability to re-enter quickly upon the jhāna with the fewest number of javanas that reflect
on the jhāna factors and of the Bhavaga minds that follow is called ‘Samapahhanavasī.’ Thus the
round of the five masteries should be understood.
When the Buddhas, the topmost attainers of these masteries, have to demonstrate their
mireculous powers very quickly, they have only two or three Bhavaga minds in between four or
five Paccavekkha javanas and the next jhana javana.
Others besides the Buddhas cannot have such a few number of Bhavanga minds. Abruptly
cutting off a Bhavaṅga mind and shifting over to the next to keep down the number is possible
only to those whose minds are very powerful and swift.
That is the reason why the yogi should strengthen and cultivate his mind by striving to enlarge
the Kasina Nimitta.
The time to strive for the enlargement (or extension) of the Nimitta (sign) is after the
attainment of the jhāna, or after the attainment of the Paṭibhāga Nimitta, but not on attainment of
the Uggaha Nimitta and before the attainment of Paṭibhāga Nimitta. If the yogi attempts to
enlarge the Nimitta at the Uggaha stage, the Uggaha Nimitta goes on extending and as the yogi
cannot control (concentrate on) his mind, the Nimitta is destroyed.
For this reason, no effort should be made to enlarge or extend the Uggaha Nimitta; the effort
should be made only after the yogi has attained the Paṭibhāga Nimitta or Jhāna.
 How the Nimitta is to be enlarged. When the yogi sets his mind on extending the Nimitta
and says in his mind ‘extenc, extend’, the Nimitta extends according to his mind. He should not
however let it extend at once. The extension should be gradual, first by one finger, then by two
fingers, three fingers, four fingers, eight fingers, one cubit, one fathom, ten fathoms, etc., etc. up
to the whole universe and beyond. The Nimitta should extend by degrees, according to the yogi’s
wish or power of mind.
After the yogi has attained the lower jhāna and only when he has achieved complete mastery
over it, should be strive for the attainment of the higher jhāna; otherwise he will not only fail to
attain the higher jhāna but will also impair the lower hhāna and fall away from it.
[This is the attainment of the first jhāna]
Going up for the Second Jhāna
After attaining, strengthening and stabilising the first jhāna and gaining mastery over it, the
yogi who wants to strive for the attainment of the second jhāna should contemplate thus –
(1) this first jhāna mind I have now attained is inferior;
(2) there is the danger of nearness to the enemy called hindrances (nīvaranas);
(3) Vitakka being included in it, it is coarse and unruly and is of feeble strength;
(4) if there is no Vitakka, it will be more refined, calm and of greater strength.
And being filled with hatred for Vitakka and longing for the jhāna mind without Vitakka, the
yogi goes on gazing at the Earth Paṭibhāga Nimitta repeatedly noting in his mind ‘earth, earth.’
As he does so, Vitakka gets more and more refined and disappears. Then the yogi experiences
jhāna thought process (without vitakka) which has four factors, namely, Vicāra, Pīti, Sukha and
Ekaggatā.
This jhāna which the yogi attains the second time should be called the Second Jhāna. In this
case also the yogi should direct his efforts for the strengthening and stabilising of the jhāna and
gaining mastery over it.
[This is the attainment of the second jhana]
Going up for the Third Jhāna
After attaining, strengthening and stabilising the second jhāna and gaining mastery over the
second jhāna, the yogi who wants to go up for the third jhāna should contemplate thus ---
(1) this second jhāna mind I have now attained is still inferior;
(2) there is the danger of its nearness to the enemy called Vitakka;
(3) Vicāra being included in it, it is coarse and is of feeble strength;
(4) if there is no Vicāra, it will be more refined, calm and of greater strength.
And being filled with hatred for Vicāra and longing for the jhāna mind without Vicāra, the yogi
goes on gazing at the same Earth Paṭibhāga Nimitta repeatedly noting in his mind ‘earth, earth.’
As he does so, Vicāra gets more and more refined and disappears. Then the yogi experiences
jhāna thought process, without Vitakka and Vicāra, which has three factors namely Pīti, Sukha
and Ekaggatā.
This jhāna which the yogi attains the third time should be called the third Jhāna. In this case
also the yogi should direct his efforts for the strengthening and stabilising of the jhāna and
gaining mastery over it.
[This is the attainment of the third jhāna]
Going up for the Fourth Jhāna
 After attaining, strengthening and stabilising the third Jhāna and gaining mastery over it, the
yogi who wants to go up for the fourth jhāna should contemplate thus---
(1) this third jhāna mind I have now attained is still inferior;
(2) there is the danger of its nearness to the enemy called Vicāra;
(3) delightful satisfaction (Pīti) and sensual enjoyment (Kāmarati) are of kindred nature;
therefore there is the danger of its mearness to the enemy called Kāmarati;
(4) Pīti being included, the mind is prominent, is still coarse and of weak strength;
(5) if there were no Pīti, the mind would be more refined and subtle and of greater
strength.
And being filled with hatred for Pīti and longing for the jhāna mind without Pīti, the yogi goes
on gazing at the same earth Paṭibhāga Nimitta repeatedly noting in his mind ‘earth, earth.’ As he
does so, Pīti gets more and more refined and disappears. Then the yogi experiences jhāna thought
process, without Pīti, which has two factors, namely Sukha and Ekaggatā.
This jhāna which the yogi attains the fourth time should be called the fourth Jhāna. In this
case also the yogi should direct his efforts for the strengthening and stabilising of the jhāna and
gaining master over it.
[This is the attainment of the fourth jhāna]
Going up for the Fifth Jhāna
After attaining, strengthning and stabilising the fourth jhāna and gaining mastery over it, the
yogi who wants to go up for the fifth jhāna should contemplate thus –
(1) this jhāna mind I have now attained is still inferior;
(2) there is the danger of its nearness to the enemy called Pīti;
(3) Sukha being close to sensual enjoyments and pleasures (kāmarati, kāmasukha), there
is also danger from these enemies.
(4) If I dwell in a state of neutrality of feeling (upekkha) which does not enjoy an object
either as good (pleasant) or not good (unpleasant), unlike Sukha (bliss) which enjoys
objects as good (pleasant), my mind will be more refined and subtle and calm, and of
greater strength.
And being filled with hatred for Sukha and longing for the jhāna mind without Sukha, the yogi
goes on gazing at the same earth Paṭibhāga Nimitta repeatedly noting in his mind ‘earth, earth.’
As he does so, Sukha gets more and more refined and turns into a state of neutrality of feeling,
upekkha, which does not enjoy an object either as pleasant or unpleasant. Then the yogi
experiences jhāna thought process, without Sukha, which has two factors, namely Upekkha and
Ekaggatā.
This jhāna which the yogi attains the fifth time should be called the fifth jhāna. In this case
also the yogi should direct his efforts for the strengthening and stabilisation of the jhāna and
gaining mastery over it.
[This is the attainment of the fifth jhāna]
Four Jhāna/Five Jhāna Methods
In striving for the attainment of the first, second, third, fourth and fifth jhānas –
(1) for some yogies, there are five stages and it is called the Pañcaka (Five-Jhāna)
method.
 (2) for some yogies who discard Vitakka and Vicāra at the same time, there are only four
stages and it is called Catukka (Four Jhāna) method.
In the Four-Jhāna method, the third jhāna becomes the second Jhāna, the fourth jhāna
becomes the third jhāna, and the fifth jhāna becomes the fourth jhāna.
Why Jhāna is called Kasina
The yogi practising the pathavī Kasina can attain all the five jhānas. As the jhāna is attained
through gazing at the earth kasina disk, it is called Pathavī Kasina jhāna.
Advantage of those who had practised Kasina
in past existences
In striving to attain Pathavi Kasina jhāna by gazing at the earth kasina disk, those who had not
in a not too distant past existence practised and had not had the Kasina signs arise in them can
only succeed in having the signs arise in them and attaining the jhāna by preparing the earth disk
properly and gazing at it.
Those who had in a not too distant past existence practised and had had the kasina signs arise
in them can have the signs arise in them and attain the jhāna by just gazing at the ordinary earth,
a grain thrashing ground, a cultivation field, etc. and contemplating ‘earth, earth’ without the
need for preparing an earth device.
[End of Pathevi Kasina Practice.]
(b) Water (Apo) Kasina
The yogi who practises the water Kasina can easily have the kasina signs arise in him by just
gazing at the water in a river, the sea, the ocean, ponds, lakes, wells, etc. if he had in a not too
distant past existence practised the water kasina.
If he had not practised the water kasina in a not too distant past existence, he should fill a pot,
a vessel, or tub which can hold about a cubit (18 inches) clear water and go on gazing at it in the
manner already explained with regard to the earth kasina until the Uggaha Nimitta arises in him.
In the practice of the water kasina, the Uggaha Nimitta and the outside Parikamma nimitta are
identical. If in the Parikamma Nimmita (the physical sign) the water is moving and there are
bubbles in it, the same picture appears in the Uggha Nimitta (mental sign). In the Paṭibhāga
Nimitta (purified mental image), however, there will not be moving of water and the bubbles. It
will be still and hundreds of times bright and clear and will be free from defects like the smooth
surface of a mirror.
The jhāna arises as in the case of the Earth Kasina. The yogi who practises the water kasina
can attain all the five jhānas.
(The yogi who practises the water kasina should follow the same procedure discribed in
respect of the Earth kasina.)
[End of method for the water kasina]
(c) The Fire (Tejo) Kasina
The yogi who practises the fire kasina can easily have the kasina sign arise in him by merely
gazing at any fire, embers, flames, oil lamp, candle lamp and so on if he had in a not too distant
past existence practised the fire kasina.
If he had not practised the fire kasina in a not too distant past existence, he should make a fire
at a distance where he cannot feel the heat and practise by gazing at the flame or embers. He can
gaze directly at the flame or embers, or from behind a bamboo or rush mat, or a piece of leather
or cloth, though a hole about one span (9 inches) wide.
In this kasina, the Uggha Nimitta and the outside Parikamman Nimitta are identical. If the
yogi is using embers which emit heat and smoke, the embers will appear as separate pieces in the
Uggha Nimitta as they are seen in the Parikamma Nimitta, but in the Paṭibhāga Nimitta they will
appear as one blended piece. The flame or glow with its heat and smoke and fuel seen in the
Uggha Nimitta will appear, serenely and unruffled, without heat and smoke and fuel in the
Paṭibhāga Nimitta.
The jhāna will arise as in the case of the Earth Kasina.
[End of the method of the fire Kasina]
(d) The Air (Vāvo) Kasina
The yogi who takes up the air kasina can get the sign arise in him by taking note of the air
moving in the sky if he had practised in a not too distant past existence practised this kasina.
If he had not practised the air kasina in a not too distant past existence, he should take note of
the air as ‘air, air’ by watching the swaying and bending in the wind of the tops of grass, corn
plants, sugarcane plants, bamboos, tree branches, about four-inch long human hair, etc. He might
also take note of the air striking parts of his body when the wind blows.
In the air kasina, the Uggaha Nimitta appears in the mind like the flowing of water or the
rising away of smoke from fire. The Paṭibhāga Nimitta is tranquil and serene.
The jhāna arises as in the case of the earth kasina. Though air is invisible, it behaves like
smoke or water.
[End of the Air Kasina Practice.]
(e) The dark-blue (Nila) Kasina
The yogi who had practised this kasina in a not too distant past existence can easily apprehend
the sign by taking note of objects that are dark-blue in colour.
If he had not practised this kasina in a not too distant past existence, he should make a
wooden disk of about one span (9 inches) in diameter with a handle like a hand-fan or the lid of a
water-pot. He should paint it well with dark-blue paint and surround it by a quarter-inch thick
like of red or white colour to give prominence to the dark-blue colour. Then he should gaze at it,
noting in his mind ‘dark-blue, dark-blue’, to apprehend the sign.
In this kasina, the Uggaha Nimitta is identical with the outside Parikamma Nimitta. The
Paṭibhāga Nimitta is hundreds of times clear and bright and delightful like the fan of dark-blue
emerald. The jhāna arises as in the case of the earth kasina.
[End of the Dark-Blue Kasina Practice.]
(g) The Red (Lohita) Kasina.
In this kasina also, the yogi who had practised it in a not too distant past existence can easily
apprehend the sign by taking note of objects of red colour that he sees.
If he had not practised this kasina in a not too distant past existence, he should make a
wooden disk of about one span (9 inches) in diameter with a handle like a hand-fan, or the lid of
a water-pot. He should paint it well with red paint and surround it by a quarter-inch thick line of
brown, yellow or red colour which will give prominence to the red colour. Then he should gaze
at it, noting in his mind ‘red, red’, to apprehend the sign.
In this kasina, the Uggaha Nimitta is identical with the outside Parikamma Nimitta. The
Paṭibhāga Nimitta is hundreds of times more red, clear and bright and delightful like the fan of
red emerald. The jhāna arises as in the case of the earth kasina.
[End of the Red Kasina Practice.]
(h) The White (Odāta) Kasina.
In this Kasina also, the yogi who had practised it in a not too distant past existence can easily
apprehend the sign by taking note of objects of white colour that he sees.
If he had not practised this kasina in a not too distant past existence, he whould make a
wooden disk of about one span (9 inches) in diameter with a handle like a hand-fan, or the lid of
water-pot. He should paint it well with red paint and surround it by a quarter-inch thick line with
black, yellow or red colour which will give prominence to the white colour. Then he should gaze
at it, nothing in his mind ‘white, white’ to apprehend the sign.
In this kasina, the Uggaha Nimitta is identical with the outside Parikamma Nimitta. The
Paṭibhāga Nimitta is hundreds of times more refined, white, clear, bright and delightful. When
the Parikamma Nimitta is looked at, the surface appears to be lilke that of moving water and the
Paṭibhāga Nimitta is many times more refined, white, clear and bright than the whiteness that
arises out of the surface. The jhāna arises as in the case of the earth kasina.
[End of the White Kasina Practice.]
(I) The Light (Āloka) Kasina.
The Light Kasina Nimitta is a spot of sunllight that falls on the walls or floor of a room of a
house or a monastery through holes or gaps in the roof and walls. The yogi should note this spot
of light in his mind as ‘light, light’ in order to apprehend it in his mind as he sees with his eyes. If
he could not apprehend the sign, as it lasts only a short time, he might make use of the spot of
llight from sunlight reflected into the room from a mirror placed in the sun outside. He might
also use the spot of lamp light coming at night from outside, and fallen on the walls and floor of
the room.
In this light kasina, the Uggaha Nimitta is identical with the outside Parikamma Nimitta. The
Paṭibhāga Nimitta is clearer and brighter than the Uggaha Nimitta and looks like a compact,
sphere of lights. The jhāna arises as in the case of the earth kasina.
[End of kasina of light]
(j) Kasina of Space (Ākāsa)
The space nimitta is an aperture or opening or hole of the roof or wall of a dwelling or
monastery. The yogi who wishes to practise this kasina should make a circular hole in the roof or
wall of about two spans (18 inches) in width and gaze at it noting mentally ‘space, space’ until he
ils able to apprehend the nimitta in his mind as he sees it with his open eyes.
(He can also practise this kasina with a square or rectangular window. The important thing is
to apprehend the nimitta).
In this kasina, the Uggaha Nimitta appears together with the adjacent parts of the roof or wall
but in the Paṭibhāga Nimitta, only space appears in the sign without the adjacent parts. The jhāna
arises as in the case of the earth kasina.
[End of Kasina of Space]
Points to note in connection with Kasinas.
In practising Kasina of colours, yogis can also use black (kaņha) or green (harita) objects and
apprehend the Nimitta and attain jhānas. Black (kaņha) and green (harita) kasinas should be
counted as dark-brown (nila) kasina.
In the same way -
(1) all kasinas of colours akin to yellow are to be counted as yellow kasina;
(2) all kasinas of colours akin to red are to be counted as red kasina;
(3) all kasinas of colours akin to white are to be counted as white kasina.
[All kinds of objects that we see with our eyes in this world are kasinas. In whichever
direction we may look at, we shall see only kasinas. Gaze at them and strive to apprehend the
Nimitta.]
The yogi who wishes to take up kasina practice should choose the one he cherishes out of the
ten kinds and practise it till he apprehends the Nimitta and attain the five jhānas. When he gains
the nimitta of one kasina, he can easily fain the nimitta of the remanining kasinas. The yogi who
had not practised kasinas in past existences would find the earth kasina practice difficult and the
attainment of the Nimitta also difficult. It would be equally difficult for him to practise Air
Kasina and Light Kasina and to attain the Nimitta.
The Water Kasina, the Fire Kasina and the Space Kasina are fairly easy but the Kasinas of
colour are easier to practise and to apprehend the Nimitta.
The Buddha has declared that the kasina of white colour is the noblest, the best and the most
superior among very powerful kasinas as it quickly dispels sloth and torpor in the yogis who
have taken up the kasina practice for the first time and as it refines and purifies the mind very
much and enables the yogis to see whatever they wish to see even before they apprehend the
Nimitta. We would therefore recommend the practising of this kasina of white colour first of all.
[End of the practising of 10 kasinas]

V. IMPURITIES AS SUBJECTS OF MEDITATION

(a) The bloated corpse as subject of meditation of the impurities as subjects of meditation, the
bloated corpse (uddhumataka) means a corpse which has swollen before discoloured patches
appear on it. The yogi who wants to take it up as his subject of meditation should gaze at it
mentally noting ‘bloated corpse’ till he sees it in his mind as clearly as he sees it with his open
eyes to apprehend the Nimitta.
In this meditation with a bloated corpse as the subject of meditation, the Uggaha Nimitta is
seen as repulsive and gruesome corpse as seen with open eyes. In the Paṭibhāga Nimitta, it is not
seen as repulsive and gruesome but as a beautiful and pleasant thing to look it. The yogi should
view both the Uggaha and Paṭibhāga Nimittas as repulsive. When the yogi repeatedly gazes at
the Nimitta in the same way as explained in connection with the kasinas, he will gain the first
jhāna.
[As the nimittas in this meditation are coarse and gross, the yogi cannot attain the higher second
jhāna. Likewise, in the cases of the remaining impurities as subjects of meditation, the yogi can
attain only the first jhāna.]
[End of bloated corpse.]
(b) Discoloured Corpse as subject of meditation
The discoloured corpse (vinīlaka) means a corpse putrefying and swollen with decay showing
patches of brown, purple, white, etc. In this meditation also, the yogi should gaze at it mentally
noting ‘discoloured corpse’ to apprehend the Uggaha Nimitta as in the case of the bloated corpse.
The Uggaha Nimitta is seen as repulsive and gruesome as seen with open eyes, but the
Paṭibhāga Nimitta is not repulsive and gruesome; it is very beautiful and pleasant.
[End of discoloured corpse as subject of meditation].
(c) Festering Corpse as subject of meditation.
Festering corpse (vipubbaka) means a corpse which is putrefying and oozing pus and blood
from cracks and apartures in the skin. In this meditatiion also, the yogi should gaze at it noting
mentally’s festering corpse’ to apprehend the Nimitta.
The Uggaha Nimitta is seen as repulsive and gruesome as seen with open eyes, but the
Paṭibhāga Nimitta is not repulsive and gruesome; it is very beautiful and pleasant.
[End of Festering corpse as subject of meditation.]
(d) Cut up Corpse as subject of meditation.
 Cut up corpse (vicchiddaka) means a corpse cut into two in the middle. In this meditation, the
yogi should put the two pieces together keeping them about half an inch apart and gaze at them
noting mentally ‘a cut up corpse’ to apprehend the Nimitta as in the previous cases.
The Uggaha Nimitta is seen as two pieces as repulsive and gruesome as seen with open eyes,
but the Paṭibhāga Nimitta is not repulsive and gruesome;it is very beautiful and pleasant and free
from defects.
[End of Gut up Corpse as subect of meditation]
(e) The Gnswed Corpse as subject of meditation.
The gnawed corpse (vikkhayitaka) means a corpse being gnawed and eaten by crows, dogs,
vultures, etc. In this meditation the yogi should go on noting mentally ‘gnawed corpse’ to
apprehend the Nimitta.
The Uggaha Nimitta appears together with marks of gnawing and biting of the animals. The
Paṭibhāga Nimitta is free from these marks, smooth, beautiful and pleasant.
[End of gnawed corpse as subject of meditation.]
(f) Corpse with scattered limbs
The corpse with scattered limbs (vikkhittaka) means a corpse of which the head, aroms, legs,
etc. were thrown about. In this meditation, the yogi should collect the limbs and put them
together. He should gaze at them noting mentally ‘corpse with scattered limbs’ to apprehend the
Nimitta.
The Uggaha Nimitta appears with different parts of limbs as seen with open eyes, but in the
Paṭibhāga Nimitta the corpse is not seen in separate parts but as one whole which looks beautiful
and pleasant.
[End of Corpse with scattered limbs as subject of meditation.]
(f) Corpse with limbs out up and scattered
Corpse with limbs cut up and scattered (hatavikkhittaka) means a corpse of which the limbs
are hacked and cut up eith a knife and are thrown about. This (hatavikkhittaka) and the above
(vitakkhittaka) are alike but in the former the limbs bear marks of hacking and cutting and this
should be noted mentally. These marks do not show in the Paṭibhāga Nimitta.
[End of corpse with limbs cut up and scattered.]
(g) Bloody corpse as subject of meditation.
The bloody corpse (lohitaka) means a corpse which is shedding blood and is smeared all over
with blood. The yogi should gaze at it noting mentally ‘bloody corpse’, as previously explained,
to apprehend the Nimitta.
The Uggaha Nimitta appears together with the defects as repulsive and gruesome as seen with
open eyes. The Paṭibhāga Nimitta is free from defects and does not look repulsive and gruesome.
It looks very beautiful as if the corpse were covered with a beautiful red velvet sheei.
[End of bloody corpse as subject of meditation]
(h) Worm infested corpse as subject of meditation.
The work infested corpse (Puḷovaka) means a putrefying corpse infested by lice, worms,
maggots, etc.
The yogi should gaze at it noting mentally ‘worm infested corpse’ to apprehend the Nimitta,
as explained before. The Uggha Nimitta is very repulsive and appears together with the infesting
lice, worms, maggots, etc. as seen with oopen eyes. The Patibhāga Nimitta is not repulsive, and
appears still quiet and delightful with the infesting insects looking like a mixture of rice grains or
lumps of rice. It should be noted that the Nimitta appears large or small according to the number
of infesting insects.
 [End of work infested corpse as subject of meditation]
(I) Skeleton as subject of meditation.
The skeleton (aṭṭhika) means the skeleton of the corpse.
There are four kinds of skeletons, viz -
(1) one with some flesh and blood left and still held together by sinews;
(2) one without flesh but is smeared with blood and still held together by sinews;
(3) one without flesh and blood but still held together by sinews;
(4) one which is no more held together by sinews.
The yogi should gaze at any of these skeletons he can get. If the bones are separated, he
should collect as menyas he can get and gaze at them. He might even gaze at one bone only. He
should go on gazing at the skeleton mentally noting its repulsiveness till he can apprehend the
Nimitta as done in kasina meditation.
In the skeleton meditation, the Uggaha Nimitta appears as seen with open eyes. The Paṭibhāga
Nimitta is beautiful and pleasant.
[End of Meditation on Skeleton.]
Points to note regarding Meditation of Impurities.
In gazing at unimpaired corpses in the ten types of meditation on impurities, when the yogi
comes close to the apprehension of the Nimitta, it might, because of fright, appear to the mind as
if the corpse is rising and coming towards him or following him. At that time, the yogi might be
filled with intense fright and might become ceranged. He should be very careful. “A tree, a
stump or a log which has no life cannot rise and follow you. So, how can a corpse which is
lifeless can rise and follow you? This illusion appears in you because your mind has strengthened
and you are about to apprehend the Nimitta. You should not therefore fear”.
The yogi should thus admonish himself and drive away fear and go on gazing with joy. If the
skin of the corpse is not yet impaired and is still whole, an evil spirit might possess it. It the
corpse were possessed by an evil spirit and the corpse were to rise, the yogi should push it back
to the ground with his walking staff or should chant Paritta verses to drive away the spirit. The
yogi who goes to the cemetery alone to meditate on impurities should take a walking staff with
him or he should be able to recite the Parittas. This should be noted most carefully.
The kasina objects are objects of beauty and delight to the mind while the objects of
impurities are objects of fear and repulsiveness to the mind. In villages or towns there are some
persons who fear ghosts and corpses and when they had occasion to handle a corpse unavoidably,
the image got stuck in their minds. When they sleep at night lying on one side, the image of the
corpse appears by their side and when they sleep lying on their back the image of the corpse
hovers over them. They cannot go to sleep through great fear. Only when others lie close to
them, can they get free from fear and fall asleep. This is the Uggaha Nimitta attained in
meditation with a bloated corpse as subject. The corpse appears as a frightful and dangerous
thing because the yogi cannot make good use of it. To a yogi who can put it to good use, it gives
him immense joy like the receiving of a precious gem. Seeing the image in the mind in this
manner should be taken as Uggaha Nimitta. Do not think that merely knowing in the mind where
the corpse is kept is the Uggaha Nimitta. Such knowledge should not be misunderstood as
‘seeing’ in the mind.
[There have been a large nimber of bhikkhus as well as lay devotees, who practised with
skeleton as their meditation subject and mistaking ‘knowing’ for ‘seeing’, asked the Sayadaw for
a ruling.]
(a) The Sayadaw said that if they could really see (I.e. if they could see things they wanted to
see very clearly in their minds) they should be able to see in their minds and odds and ends near
their beds. They said that they could.
(b) The Sayadaw asked whether they could see the page number and the words in it of the
book they had read and left near their bed. They said that they could.
(c) If that be so, the Sayadaw asked them to read out the words. They replied that they
could not.
(d) Then the Sayadaw asked them to place their palms down on the floor and asked if
they could see them. They said they could.
(e) At this amswer, the Sayadaw asked them to count the lilnes on the palm and tell him. They
replied they could not.
Then, the Sayadaw explained that they could not really see (in their minds) as they thought
they could. They merely knew. Thus the Sayadaw distinguished between ‘really seeing’ and ‘just
knowing’ in the mind.
The Nimitta in the meditation of impurities appears only when the yogi has a feeling of
repulsiveness and dread of the object. The greater that feelling, the easier and clearer the Nimitta
appears. To the grave diggers and undertakers who have no fear and repulsiveness of corpses, the
Nimitta does not appear.
The yogi who strives to apprehend the Nimitta should not handle corpses like the grave
diggers and undertakers. They should not get accustomed to the corpses. When they want to
move the corpses or to put together the disjoined bones they should ask others to do it for them.
If they could not get anyone to do it, they should do it themselves with the help of their walking
staff.
The yogis can apprehend the Nimitta and attain jhānas by viewing the dead bodies of animals,
too.
In the meditation of worm infested corpses, the yogi can apprehend the Nimitta and attain
jhānas by viewing the cluster of lices, etc. in rubbish, latrines and such other places.
The umpurities meditation is not confined to dead bodies. It can also be practised with bodies
of the living:
(1) when the bodies are swollen (uddhamataka);
(2) when there are sores and boils oozing pus and blood (vipubbaka);
(3) when arms and legs, etc. are cut off (vicchiddaka);
(4) when blood is shedding from wounds and smearing the body (lohitaka);
(5) skeletons and bones are available at all times.
Of the ten kinds of impurities as subjects of meditation, the more repulsive and gruesome the
objects, the easier to apprehend the Nimitta. In the meditation with bones (skeleton) as subject of
meditation, it is easier to apprehend the Nimitta with external ones than with internal ones. It is
best if the Nimitta can be apprehended with one’s own skeleton; it is easier to attain Magga and
Jhāna.
After the yogi has practised the ten impurities as meditatioin subjects viewing corpses as
repulsive and gruesome and has attained the first jhāna, if he wants to go up for the second jhāna,
he should adopt one of the colours (dark-blue, yellow, red, white, etc.) in the Nimittas he
apprehended and practise it as a colour kasina.
In the impurities meditation, he must not try to extend the Nimitta but when he has turned the
practice into a colour kasina, he should do so.
In the impurities meditation, there are two methods to be followed – the concentration
(samatha) method and the imsight meditation (vipassanā) method:-
(1) as already explained, there is the method of viewing the corpse to apprehend the
Nimitta and to attain jhāna. This is the concentration (samatha) method.
(2) contemplatiion of impermanence (anicca): without viewing the object (corpse) as
done in kasina meditation, the yogi contemplates on impermanence, thus: ‘Death has
come to him. Like him, I am impermanent. Death will come to me.’
Contemplation of dukkha: this person is (now) a repulsive, gruesome and unpleasant corpse.
Like him, I am also repulsive, gruesome and unpleasant.
Contemplation of non-self (anatta): This person (now) cannot move and is lifeless. He will be
exactly like a piece of grass or firewood, and in fact, he is now.
(This is the insight meditation, vipassana, method).
Of these two methods, for one who practises the concentration (samatha) methos, a female
corpse is unsuitable for a man yogi and a male corpse is unsuitable for a woman yogi (being
object of opposite sex). So also a corpse (of a recently dead person) which has not yet
decomposed is unsuitable because it might cause the arising of passion in the yogi. It might arise
before the Nimitta is apprehended. If it does not arise at the time of the apprehensioin of Uggaha
Nimitta, it might arise at the time of the apprehension of Paṭibhāga Nimitta.
For one who practises the insight meditation method (vipassana), an object of the opposite sex
is more suitable and effort should be made to find one and view it.
For this reason, the Buddha purposely created the corpse of a woman, an object of the
opposite sex, for Thera Kulla who had a passionate nature and who practised vipassanā.
The Buddha also showed the corpse of courtesan Thirimā to a young bhikkhu who had fallen
madly in love with her before she died and could not sleep or eat and thus helped the bhikkhu to
realize Magga and Phala.
End of Medition on Impurities.
---

VI.RECOLLECTIONS (ANUSSATIS)
(a) Recollection of the attributes of the Buddha.
Of the ten kinds of Recollections, the Recollection of the attributes of the Buddha is being
repeatedly mindful of the attrubutes of the Buddha (Buddhānussati).
The yogi who wishes to practise the Recollections of the attributes of the Buddha should
before he begins the practice learn and memorise thoroughly the Buddha’s attributes in brief as
well as in detail in accordance with his faith, knowledge and intellect.
In brief
Itipi so bhaagavā arahaṃ, sammāsambbuddho,
vijjācaraņa sampanno, sugato, lokavidū,
anuttaro purissa dammasārathi, sattā deva
manussānaṃ, buddho, bhagavā.
Meaning.
1. So bhagavā = Our Teacher the Buddha is; itipi -such that, as he is endowed with the
qualities of morality (sīla), concentration (samādhi), knowledge (paññā), deliberance
 (vimutti), perfect knowledge of deliverance (vimutti ñānadassana), and is worthy of
special verneration by beings in the brahma, deva and human worlds; Arahaṃ – he is
call Arahaṃ.
2. Itipi – thus, because he truly comprehends all the dhammās by his own intellect and
insight; sammāsambuddho - (he is) called ‘Sammāsambuddha.’
3. Itipi – thus, because he is endowed with three kinds of knowledge and eight kinds of
knowledge (vijjā) and fifteen kinds of (virtuous) conduct (carana); vijjācaraņa
sampanno - (he is) called ‘vijjacaraņs sampann.’
4. Itipi – thus, because he takes the middle path of the Ariyas (purified ones) without
leaning to eternalisṃ view or to annihilation view and attains the Deathless Nibbāna,
Sugato - (he is) called ‘Sugata.’
5. Itipi – thus, because he knows every thing about the three mundane worlds, viz. The
sensuous, the material and the non-material worlds or planes of existence; lokavidū -
(he is) called ‘Lokavidū.’
6. Itipi – thus, because he is incomparable in taming those who deserve to be tamed,
such as the serpent Nandopananda, the robber Aṅgulimāla, the recluse Saccaka and
the Brahmā Baka, who were intoxicated with conceit on account of their birth, merits
(puñña), virtues (guņa), powers (bala), psychic powers (iddhi) and knowledge
(paññā), by giving them the emetic of dhamma to throw up the poison of defilements;
annutaropurissa dammasārathi - (he is) called ‘annutaropurissa dammasārathi.’
7. Itipi – thus, because he is the Teacher of brahmās, devas and men;
sattādevamanussānaṃ - (he is) called ‘Sattā devamanussāna.’
8. Itipi – thus, because he unfolds the Four Noble Truths and makes the brahmas, devas
and men understand them clearly, Buddho - (he is) called ‘Buddha.’
9. Itipi – thus, because he possesses infinite glory, infinite deeds of merit, infinite
knowledge and infinite powerw and is venerated by all beings in the three planes of
existence; Bhagavā - (he is) called Bhagavā.
[The above attributes can be incorporated in a prayer by reciting them, adding ‘I pay homage
to the Buddha who is endowed with these attributes beginning with Arahaṃ and ending with
Bhagavā.]
------
Attributes in Brief
(another method)
1. Itipi so Bhagāva Arahaṃ
So Bhagavā. The Buddha was a prince of the uninterrupted lineage of Sakyan kings who ruled
by consent of the people in the kingdom of Kapila. On seeing the four signs (the aged, the sick,
the dead and the recluse), he left for the homeless life a recluse and practised severe austerities to
attain enlightenment. At last vanquishing the five Māras, he attained enlightnment at the foot of
the Bodhi Tree and became the chief of all human kings, the greatest of deva kings and the jewel
of the three worlds.
Itipi – thus, because revering and paying homage to him can bring untold merits and benefits,
he is the incomparable recipient of offerings in the entire world; Arahaṃ – he is therefore known
all over the world as Arahat.
2. Itipi So Bhagavā Sammāsambuddho
So Bhagavā – Our Teacher the Buddha is; Itipi – thus, because he truly comprehends the
profound dhamma of the Four Noble Truths and whatever there is to be known, by his own
intellect and knowledge and he is unrivalled in supreme knowledge;
sammāsambuddha – he is therefore known all over the world as Sammāsambuddha.
3. Itipi So Bhagavā Vijjā Carana Sampanno
So Bhagavā – Our Teacher the Buddha is: Itipi – thus, because he has easily flown across the
boundless great ocean of the turbulent round of births to the other shore of Nibbāna by means of
the wings of morality (Sīla), discipline, etc. and three kinds of supreme knowledge, eight kinds
of supreme knowledge and fifteen kinds of virtuous conduct, over which he has gained complete
mastery; vijja carana sampanno – he is therefore known all over the world as ‘vijja carana
sampanna.’
4. Itipi So Bhagavā Sugato
So Bhagavā – Our Teacher the Buddha is; Itipi – thus, because his coming as Buddha is a
good coming for from the time he received the prediction of Buddha Dipaṃkara up to the time
he became the Buddha in this world, in such a long stretch of time, he had not, in any way, been
stained by 62 kinds of wrong views, he has practised the life of purity for the sake of brahmas,
devas and men; sugato – he is known all over the world as Sugata.
5. Itipi So Bhagavā Lokavidū
So Bhagavā – Our Teacher the Buddha is; Itipi – thus, because he knows well in all ways all
the things, both good and bad, abour the three worlds – brahmā, deva and human – and the four
Apayas (nether regions of suffering); lokavidū – he is known all over the world as Lokavidū.
6. Itipi So Bhagavā Anuttaro Purisa Dammasārathi
So Bhagavā – Our Teacher the Buddha is; Itipi – thus, because he is unrivalled and
uncomparable in taming those who deserve to be tamed, such as the haughty, the conceited and
the poisonous brahmas, nagās (serpents), garuḷo (mythological bird) and other wicked beings by
giving them the emetic of suitable discourses and making them throw up the poison of
defilements; anuttaro purisa dammasārathi – he is known all over the world as ‘Anuttaro purisa
dhammasārathi.’
7. Itipi So Bhagavā Sattādeva Manussānaṃ
So Bhagavā – Our Teacher the Buddha is; Itipi – thus, because he is the noble Teacher of
suffering beings who were ignorant of the Eight Constituents of the Ariya Path and were
painfully and ceaselessly whirling round in the pitch dark expanse of the Saṃsara (cycle of
births); he shows them the right way of the Eight Constituents of the Ariya Path and sends them
to the Deathless Nibbana; Sattadeva manussānaṃ – he is known as the unrivalled noble teacher
of brahmas, devas and men.
8. Itipi So Bhagavā Buddho
So Bhaggavā – Our Teacher the Buddha is; Itipi – thus, because he teaches the Four Noble
Truths which they have never heard of even in their dreams and which they should really know,
and opens the eyes of the suffering beings drifting along in the whirlpool of round of births;
Suddho – he is known all over the world as ‘Buddha.’
9. Itipi So Bhagavā Bhagavā
 So Bhagavā – the Buddha our Teacher was a prince of the uninterrupted lineage of Sakyan
kings who ruled by consent of the people in the kingdom of Kapila. On seeing the four signs (the
aged, the sick, the dead and the recluse), he left for the homeless life of a recluse and practised
severe austerities to attain enlilghtenment. At last vanquishing the five Māras, he attained
enlightenment at the foot of the Bo Tree and become the chief of human kings, the greatest of
deva kings and the jewel of the three worlds.
Itipi – thus, the Buddha has from the time he received the prediction of Buddha Dipaṃkara
that ‘he shall be a Buddha’ up to the time he attained supreme enlightenment and gained perfect
wisdom and all kinds of powers, in the long stretch of the samsara, he has fulfilled and
accumulated thirty kinds of perfections (paramīs) comparable in magnitude to the great Mount
Meru, the centre of the universe, the great earth, the great mass of water and air, and the infinite
expanse of the sky. Bhagava – he is therefore known all over he would as ‘Bhagavā.’
The attributes in simple language.
1. Because of his ability to conquer all the enemies called defilements (kilesa), he is
called Arahaṃ.
2. Because of his ability to truly know all the dhammas by his own intellect and insight,
he is called Sammāsaṃbhuddha.
3. Because he possesses supreme knowledge (psychic powers, vipassana insight, etc)
and perfect practice of morality (sīla, jhāna, faith, mindfulness, etc), is endowed with
vijjā and caraņa; Vijjā Carana Sampanno – he is called Vijjā Carana Sampanna.
4. Because he has the ability always to speak true and beneficial words to beings, he is
called Sugata.
5. Because he has the ability, by his own intellect and insight the Sattaloka, to know the
world of sentient beings, and the Saṅkhāraloka, world of mind and matter, and the
Okāsaloka, where the Sattaloka and Saṅkhāraloka are situated and also the orgin of
these three lokas (worlds), he is called Lokavidū.
6. Because he has the ability to tame all those who deserve to be tamed. He tamed
animals such as Nāḷāgīri elephant, men like Aṅgulimāla, ogres like Āḷāvaka, devas
like Sakka (keva king), etc. He tamed all those who deserved to be tamed because of
their passion, hatred or bewilderment. He tamed them as the coach man tames his
horses and as he is incomparable in doing so, he is called Anuttaro
purīssadammasārathi.
7.Because he has the ability to teach well brahmās, devas and men for their immediate benefit
and well being, he is called Sattādeva manussāna.
8. Because of his ability, without any teacher, to known the Four Noble Truths by his
own intellect and insight and to teach these dhammas to brahmas, devas and men, he
is called buddha.
9. Because he is endowed with six great qualities of glory, nemely:
(1) Issariya (supremacy over his mind);
(2) Dhamma (knowledge of the Lokuttara dhamma, the Path to Nibbāna);
(3) Yasa (fame and followers);
(4) Sīri (noble splendeur of appearance);
 (5) Kāma (desirous of the well being of both self and others);
(6) Payatta (power to accomplish whatever is wanted), he is called Bhagavā.
The Attributes in Detail
(for those who have faith, will and wisdom)
1. Iti So Bhagavā Atahaṃ
The Buddha, my Teacher, who is endowed with six great qualities of glory, has in the long
stretch of four Asaṅkheyas and a hundred thousand world cycles, fulfilled thirty perfections,
namely;
(a) Ten simple perfections – dānapāramī (alms giving), sīlapāramī (morality),
nikkhamapāramī (renunciation), paññāparāmī (wisdom), vīriyapāramī (effort), khantīpāramī
(patience), saccapāramī (truth), adhiṭṭhānapāramī (resolution), mettāpāramī (loving – kindness),
upekkhāpāramī (equanimity);
(b) Ten minor perfections (Upapāramī) – dāna upapāramī, sīla upapāramī, nikkhama
upāparamī, paññā upapāramī, vīriya upapāramī, khantī upapāramī, sacca upapāramī, adhiṭṭhāna
upapāramī, metta upapāramī, upekkhā upapāramī;
(c) Ten major perfections (Paramattha pāramī) – dāna paramattha pāramī, sīla paramatta
pāramī, nikkhama paramattha pāramī, paññā paramattha pāramī, vīriya paramattha
pāramī, khantī paramattha pāramī, sacca paramattha pāramī, adhiṭṭhāna paramattha
pāramī, mettā paramattha pāramī, upekkhā paramattha pāramī;
and, attaining perfect wisdom, became the Buddha who knows all the dhammas. Thus, the
Buddha my Teacher is worthy of the highest veneration by human kings, deva kings and brahma
kings. For this reason, he is called Arahaṃ.
The Buddha is, as such, the incomparable man who is worthy of special veneration.
2. Iti So Bhagavā Sammasambuddho
The Buddha, my Teacher, who is endowed with six great qualities of glory, has in the long
stretch of four Asaṅkheyyas and a hundred thousand world cycles, fulfilled thirty perfections,
namely:
(a) Ten simple perfections – dānapāramī, sīlapāramī ...(p)... mettāpāramī, upekkhāpāramī;
(b) Ten minor perfections – dāna upapāramī, sīla upapāramī ...(p)... mettā upapāramī, upekkhā
upapāramī;
(c) Ten major perfections – dāna paramattha pāramī, sīla paramattha pāramī ...(p)... mettā
patamattha pāramī, upekkhā paramattha pāramī,
and attaining perfect wisdom, became the Buddha who knows all the dhamma.
Thus, the Buddha, my Teacher, realizes by his own intellect and insight, the Four Noble
Truths (Ariya Sacca), namely:
(a) Dukkha Sacca, the Noble Truth of Dukkha, which is mind and matter called the five
aggregates (Lfive khandhas) of the body of human beings, devas and brahmas and sll other
beings, big or small;
(b) Dukkha Samudaya Sacca, the Noble Truth of the Cause of Dukkha, which is greed
(lobha), craving (taņhā), defilements (kilesa) responsible for the successive arising in new and
new existences (of five aggregates);
(c) Dukkha Nirodha Sacca, the Noble Truth of the Cessation of Dukkha which is
Nibbāna, the real bliss where Dukkha Sacca and Dukkha Samudaya Saccara
extinquished.
 (d) Dukkha Nirodha Gāmini Paṭipadā Sacca, the Noble Truth of the parctice leading to
the cessation of Dukkha (Nirodha Sacca), that is the Ariya Path of Eight Constituents,
viz. Right View, Right Thinking, Right Speech, Right Action, Right Livelihood, Right
Effort, Right Mindfulness and Right Concentration.
For this reason, the Buddha is given the special title of ‘Sammāsambhuddha’
The Buddha is the incomparable one who realised the Four Noble Truths by his own intellect
and insight.
3. Iti So Bhagavā Vijjā Carana Sampanno
The Buddha, my Teacher, has in the long stretch of four Asankheyyas and a hundred thousand
world cycles, fulfilled thirty perfections and, attaining perfect wisdom, become the Buddha.
The Buddha, my Teacher thus vields eight kinds of supernormal powers, viz.
(1) iddhividha ñana – creating many things, travelling through space like a winged bird,
plunging into and out of earth, etc.;
(2) manomayiddhi ñāna – producing another body out of his own and creates a mentally
generated form, complete with all organs, etc.;
(3) pubbenivāsānussati ñāna – recollecting many and varied existences of the past, etc.;
(4) dibba cakkhu vijjā ñāna – with divine power of sight he sees all kinds of visible
objects in the brahmā, the deva and the human worlds.
(5) ceto pariya ñāna – he discriminatively knows with his own mind the minds of other
beings or individuals.
(6) dibba sota vijjā ñāna – with divine power of hearing he hears all kinds of sounds of
brahmas, devas and men.
(7) vipassanā ñāna – with this power he can clearly see the dukkha, anicca and anatta
characteristics in himself and in others.
(8) āsavakkhaya ñāna – the knowledge for the extinction of 1500 defilements (kilesas);
and also endowed with 15 kinds of virtuous conduct, viz.
(1) sīla, which restrains physical and verbal actions;
(2) indriya saṃvara, which controls the six faculties;
(3) bojana mattannutā, moderate in eating;
(4) jāgariyanuyoga, free from indolence or sloth;
(5) sakkha, faith;
(6) sati, mindfulness;
(7) hiri, shame to do evil;
(8) ottapa, fear to do evil;
(9) vīriya, diligence;
(10) bahussacca, great learning;
(11) paññā, knowldege;
 (12) first jhāna;
(13) second jhāna;
(14) third jhāna;
(15) fourth jhāna.
He is also known as Vijjā Caraņa Sampanna.
The Buddha, as such, is the incomparable one or being endowed with eight kinds of perfect
knowledge and fifteen kinds of virtuous conduct.
4. Itipi So Bhagavā Sugato
The Buddha, my Teacher, who is endowed with six great qualities of glory, has in the long
stretch of four Asankheyyas and a hundred thousand world cycles, fulfilled thirty perfections and
attaining perfect wisdom, become the Buddha.
Buddha, my Teacher, had said words which are true and beneficial and are excellent at the
beginning, in the middle and in the end in his discourses given in the following books of the
Pitakas;
(a) Five Vinaya Pitaka books – Bhikkhu Vubhaṅga, Bhikkhuni Vibhaṅga, Mahā Vagga,
Cuḷavagga and Parivāra.
(b) 39 Books of Abhidhamma – Dhamma Saṅgani, Vibhaṅga, Dhātukathā, Puggalapaññatti,
Kathāvatthu, 10 books of Yamaka, 24 books of Paṭṭhāna.
(c) Three books of Digha Nikāya – Sīlakkhandha Vagga, Mahā Vagga, Pathika Vagga,
altogether comprising 33 suttas.
(d) Three bools of Majjhima Nikāya – Mulapaņņāsa, Majjhimapaņņāsa, and
Uparipaņņāsa, altogether comprising 150 suttas.
(e) Five books of Saṃyutta Nikaya – Sagāthā Vagga Saṃyatana Vagga Saṃyutta, Khandha
Vagga Saṃyutta, Saḷāyatana Vagga Saṃyutta, and Mahā Vagga Saṃyutta; comprising 3750
suttas.
(f) 11books of Aṅguttara Nikāya – Ekaka Aṅguttara, Duka Aṅguttara, Tika Aṅguttara, Catuka
Aṅguttara, Pancaka Aṅguttara, Shakka Aṅguttara, Sattaka Aṅguttara, Aṭṭhaka Aṅguttara, Navaka
Aṅguttara, Dasa Aṅguttara, Ekadasaka Aṅguttara, somprising 9950 suttas.
(g) 37 books of Suttanta Pitakas – Khuddakapāṭha, The Dhammapada, Ujāna, Itivuttaka,
Suttanipāta, vimāna Vatthu, Peta Vatthu, Thera Gāthā, Theri Gāthā, Pāṭha Jataka, Maha Niddess,
Paṭisambhidā Magga, Thera Apadāna, Theri Apddāna, which are the 15 books of Khuddaka
Nikaya.
Thus, the Pitakas are divided into three baskets, five Nikāyas, nine parts (aṅgas), 81 books
and 84,000 sections (khandhas).
Because the Buddha speaks what is true and beneficial only, he is given the title of ‘Sugata.’
Sugato – the Buddha who speaks only what is good.
5. Itipi So Bhaggavā Lokavidū
The Buddha, my Teacher, who is endowed with six great qualities of glory, has in the long
stretch of four asaṅkheyyas, and a hundred thousand world cycles, fulfilled thirty perfections and
attaining perfect wisdom, become the Buddha.
Because, the Buddha, my Teacher, knows everything about the three mundane worlds, viz.
The sensuous, the material and the fine material worlds, -
11 sensuous planes
 1. Niraya bhumi, regions of intense continuous suffering,
2. Tiracchano bhumi, animal world,
3. Peta bhumi, realms of famished spirits,
4. Asura bhumi, the realm of niserable and frightened beings.
(The above four are the four realms of Āpāya)
1. Manussa bhumi, the human world.
2. Catumahārajika bhumi,
3. Tavatimsa bhumi,
4. Yāmā bhumi,
5. Tusita bhumi,
6. Nimmānārati vasavatti bhumi,
7. Paranimmita vasavatti bhumi.
[The above seven are called Kāma Sugati (happy sensuous realms)].
When the four Apayas and seven Kāna Sugatis are akked, we have 11 sensuous planes.
The six deva realms (Nos. 2 to 7 above) are situated above the human world, rising one over
the other with a space of 42,000 yojanas (one yojana is about 12 miles) in between.
Life-Span in the six Deva Realms
1. The Life-span in Catumahārajika realm is 500 Catumahārajika years, eequivalent to 9
million human years.
2. The life-span in Tavatiṃsa realm is 1,000 Tavatiṃsa years, equivalent to 36 million
human years.
3. The life-span in Yāmā realm is 2,000 Yāma years eequivalent to 144 million human
years.
4. The life-span in Tusita realm is, 4,000 Tusita years, equivalent to 576 million human
years.
5. The life-span in Nimmānarati realm is 8,000 Nimmānarati years equivalent to 2304
million human years.
6. The life-span in Paranimmita Vasa vatti realm is 18,000 {aramo,,otta Vasavatti years
equivalent to 9216 million human years.
Life-span in the 16 Fine Material planes.
1. Brahmapārisajjā bhūmi ) These are three first jhāna
2. Brahmapurohitā bhūmi ) bhumis situated in the same
3. Mahābrahmā bhumi ) plane.

4. Parittābhā bhumi, ) These are three second jhāna

5. Appamāņabhā bhumi, ) bhumis situated in the same
6. Ābhassarā bhumi ) plane.
7. Parittāsubhā bhumi ) These are three third jhāna
8. Appamāņasubhā bhumi ) bhumis situated in the same
9. Subhakiņhā bhumi ) plane.

10. Vehapphalā bhumi ) These are two fourth jnāna

11. Asannasatta bhumi ) bhumis situated in the same
plane.
12. Avihā bhumi )
13. Atappā bhumi ) These are called five Suddhavasa
14. Sudassā bhumi ) fourth jhāna bhumis situated
15. Sudassī bhumi ) one over the other.
16. Akanitthā bhumi )
The total of the fine material planes is 16.
Situation of the fine meterial bhumis.
The three first jhāna bhumis are situated 5,508,000 yojans above the Paranimmito vasavatti
deva bhumi.
The three second jhāna bhumis are situated 5,508,000 yojanas above the first jhāna bhumis.
The three third jhāna bhumis are situated 5,508,000 yojans above the second jhāna bhumis.
The Vehapphala and Aaaññanatta bhumis are situated 5,508,000 yojanas above the three third
jhāna bhumis.
The five Suddhāvāsa bhumis rise one over the other with a space of 5,508,000 yojanas in
between one another.
Life-span of Brahmas in fine material planes.
1. The life-span of Brahmaparisajja brahmas is about one-third of 64 antara kappas, that is a
little more than 32 antara kappas.
(An antarakappa is a vast cycle of time during which man’s age increases from ten years to
asaṅkheyya (incalculable number) and them decreases again to ten years).
2. The life-span of Brahmapurohitā brahmas is 32 antarakappas.
3. The life-span of Mahābrahmās is one vivattaṭṭhāyi asaṅkheyya, equivalent to 64 antara
kappas.
4. Of the three bhumis of second jhāna, the life-span of the brahmas in Parittabha bhumi is two
mahākappas.
(Mahākappa is the period which elapses from the commencement of the destruction of a
cakkavala (universe) up to its completsw restoration).
5. The life-span of Appamāņabhā brahmas is four mahākappas.
6. The life-span of Ābhassara brahmas is eight mahākappas.
7. Of the three third jhāna bhumis, the life-span of Parittasubhā brahmas is 16 mahākappas.
8. The life-span of Appamāņsubhā brahmas is 32 mahakappas.
9. The life-span of Subhākiņha brahmas is 64 mahākapas.
10.-11. Of seven fourth bhumis, the life-span of Vehappahalā and Asaññasatta brahmas is 500
mahakappas each.
12. The life-span of Aviha brahma is 1,000 mahakappas.
13. The life-span of Atappā brahma is 2,000 mahākappas.
14. The life-span of Sudassa brahma is 4,000 mahākappas.
15. The life-span of Sudassī brahma is 8,000 mahakappas.
16. The life-span of Akaniṭṭha brahmas is 16,000 mahakappas.
Distances of Non-Material planes and their life-span above the Akaniṭṭha bhumi of the fine
meterial plane, rising 5,508,000 yojanas over one another. The four planes are:
1. Ākāsānañcayatana bhumi,
2. Viññanañcātana bhumi,
3. Akiñcaññayatanabhumi,
4. Neva Sañña Nā Sañña yatana bhumi.
The life-span of the first bhumi is 10,000 world cycles, the second is 20,000 world cycles, the
third is 40,000 world cycles and the fourth is 84,000 world cycles.
The 31 bhumis stated above are also called Okāsaloka.
Types of Individuals.
Briefly there are four types of worldlings (puthujannas), namely -
1. Duggati Ahetuka Puggala,
2. Sugati Ahetuka Puggala,
3. Dvihetuka Puggala,
4. Ti-hetuks Puggala.
[A-hetuka – one reborn without any wholesome root-condition. Dvi-hetuka – one reborn with
two root-conditions, namely, alobha (non-greed) and adosa (without hatred). Ti-hetuka – one
reborn with all three root-conditions, namely, alobha, adosa and amoha (without bewilderment)]
and there are eight kinds of Ariyas, namely -
1. Sotapatti Maggaṭṭha Puggala,
2. Satapatti Phalaṭṭha Puggala,
3. Sakadāgāmi Maggaṭṭha Puggala,
4. Sakadāgāmi Phalaṭṭha Puggala,
5. Anāgāmi Maggaṭṭha Puggala,
6. Anāgāmī Phalaṭṭha Puggala,
7. Arahatta Phalaṭṭha Puggala.
Individuals according to Bhumis.
1. One Duggati A-hetuka in Apaya. For four realms, four puggalas.
2. In the human world and Catumahārajika bhumi, leaving aside A-hetuka puggala, each
 bhumi has 11. Therefore for two bhumis, we have 24. So the total is 26.
3. In the five upper deva realms, leaving aside one duggati a-hetuka and one sugati a-
hetuka individuals, we have 10 for each realm, totalling 50 in all.
4. For the three first jhāna bhumis, three second jhāna bhumis, three third jhāna bhumis
and vehapphalā bhumi, we have one ti-hetuka worldling and eight ariyas (nine) each.
That is 90 for ten bhumis.
5. In the Asaññata bhumi, there is noly one Sugati A-hetuka individual.
6. In the five Suddhāvāsa bhumis, out of the 12 types of individuals, they have three
each, namely, one Anāgāmiphalaṭṭha person, one Arahattamaggaṭṭha person and one
Arahattaphalaṭṭha person. That is three for each of the five realms, totalling 15.
7. In the four non-material planes, out of the eight types of Ariyas, the Sotapatti
Maggaṭṭha is excluded. We have the remaining seven Ariyas and one Ti-hetuka
person (that is eight) for each of the four realms, totalling 32.
When the number of Kamapuggala, Rupapuggala and Arupapuggala, we get a total of 214.
(This is the Sattaloka).

The Okāsa loka (world of space) called 31 planes of existence (bhumis) belongs to the
Saṅkhāra dhamma group.
The Satta loka (world of sentient beings) called the world of brahmas, devas, human and other
beings also belongs to the saṅkhāra dhamma group.
And there are two kinds of Saṅkhāra – Rupa Saṅkhāra (Saṅkhāra of matter) and Nāma
Saṅkhāra (Saṅkhāra of mind).
The Saṅkhāra of Matter comprises -
(a) four great primary elements, called element of earth, element of cohesion, element of fire,
element of wind.
(b) five elements of sensitivity, viz. Cakkhu dhātu, sota dhātu, ghāna dhatu, jivhā dhātu and
kāya dhātu.
(c) five gocara (object of sense) dhātus, viz. Visible object, sound, odour, taste and
tangible object.
(d) femininity, masculinity, the heart, vitality and nutriment called Āhārarūpa (matter of
nutriment).
These dhammā are called Saṅkhāra of Matter.
Saṅkhāra of mind consists of six viññāna dhātus and group of associating mental
concomitants, as follows:
(a) Six kinds of Consciousness (viññāa), viz. Cakkhu viññāna dhātu (eye-consciousness-
element), Sota viññāna dhātu (ear-conscioiusness-element), Ghāna viññāna dhātu (nose-
consciousness-element), jivhā viññāna dhātu (Tongue-consciousness-element), Kāya viññāna
dhātu (body-consciousness-element) and Mano viññāna dhātu (Mind-consciousness-element).
(b) Mental concomitants, such as, Passa (contact) dhātu, Vedana (sensation) dhātu, Saññā
(perception) dhātu, Cetanā (volition) dhātu, Manasikāra (perception) dhātu, vitakka (initial
applicaation of mind), vicāra (sustained application of mind), pīti (delightful satisfaction), vīriya
(effort), chanda (desire), lobha (greed) (dosa) (hatred), moha (bewilderment), māna (pride), diṭṭhi
(wrong view), vicikicchā (doubt), saddhā (faith), paññā (wisdom), mindfulness (sati), etc.
 Because he knows completely about three lokas called Sattaloka, Saṅkhāraloka, and
Okāsaloka, the Buddha is called ‘Lokavidu.’
The Buddha is incomparable in knowing completely about the three lokas.
6. Itipi So Bhagavā Anuttaro Purisa Dammasārathi.
The Buddha, my Teacher, has in the long stretch of four asaṅkheyyas and a hundred thousand
world cycles, fulfilled thirty perfections and attaining perfect wisdom, become the Buddha.
The Buddha, my Teacher, has thus tamed and taught those who did not understand well how
to do deeds of merit, by explaining to them the ten Puññakiriya Vatthus which are enumerated
below:
Ten Puññakariya Vatthus are:
1. Dāna, giving alms;
2. Sīla (morality), keeping Precepts:
3. Bhāvanā, practising insight meditation;
4. Apacāyana, honouring and respecting the aged;
5. Veyyāvacca, willingly serving others and attending to their needs.
6. Pattidāna, sharing merits earned with others.
7. Pattānumodana, accepting with joy the merits shared by others.
8. Dhamma sāvana, listening to the dhamma preached by others.
9. Dhammadesanā, imparting the dhamma one has learnt to others.
10. Diṭṭhijukamma, belief in kamma and having the right belief.
The Buddha has also taught those who were filled with ten kinds of evil deeds (duccaritas) by
explanning to them the disadventages of evil deeds (duccaritas) and the benefits of wholesome
deeds (sucaritas).
Ten Duccaritas are:
1. taking life;
2. taking what is not give;
3. sexual misconduct.
(These three are demeritorious phusical deeds)
1. telling lies;
2. speaking maliciously;
3. using harsh language;
4. engaging in frivolous talk.
(These four are demeritorious verval deeds)
1. covetousness (wanting to have what others have);
2. ill will (wishing injury to others);
3. wrong belief.
(These three are demeritorious mental deeds).
Ten Wholesome (Sucarita) deeds are -
1. Abstinence from taking life;
2. Abstinence from taking what is not given;
3. Abstinence from using harsh language;
4. Abstinence from engaging in frivolous talk.
(These are four meritorious verbal deeds)
1. Absence of covetousness;
2. Absence of ill will;
3. Right belief.
(These are three meritorius mental deeds).
The Buddha also tamed those who were filled with six kinds of hindrances (nīvaraņas) by
teaching them 10 kinds of kasina meditation, ten kinds of meditation on impurities, ten kinds of
Recollection jhānas, four kinds of Recollection jhānas, four kinds of Arupa jhānas, one kind of
Perception of Repulsiveness of Nutriment and Analysis of four great primary elements. He
taught them how to attain Upācāra Jhāna (praliminary jhāna) and appanā meditation (absolute
one-pointedness of mind) in the practice of these 40 kinds of meditation.

The 10 Karina Jhānas are -

1. Pathavī Kasina Jhāna which is practised with earth as meditation subject;
2. Āpo Kasina Jhāna which is practised with water as meditation subject;
3. Vāyo Kasina Jhāna which is practised with air as meditation subject;
4. Tejo Kasina Jhāna which is practised with fire as meditation subject;
5. Nila Kasina Jhāna which is practised with dark-blue colour meditaition subject; (such
as dark-blue cloth, flower, etc).
6. Pīta Kasina Jhāna which is practised with very yellow colour meditation subject (such
as yellow cloth, flower, etc).
7. Lohita Kasina Jhāna which is practised with very red colour meditation subject, (such
as red cloth, etc.)
8. Olāta Kasina Jhāna which is practised with very white colour meditation subject
(such as white cloth, flower, etc.)
9. Āloka Kasina Jhāna which is practised with light as meditation subject.
10. Akāsa Kasina Jhāna which is practised with the sky as meditation subject.
The 10 Impurities Jhānas
1. Jhāna practised with a bloated corpse as meditatioin subject.
2. Jhāna practised with a corpse discoloured with decay as meditation subject.
3. Jhāna practised with a festering corpse as meditation subject.
4. Jhāna practised with corpse cut in two in the middle as meditation subject.
 5. Jhāna practised with corpse eateb by animals as meditation subject.
6. Jhāna pracised with corpse with limbs scattered as meditation subject.
7. Jhāna practised with corpse with limbs cut up and scattered.
8. Jhāna practised with a bloody corpse as meditation subject.
9. Jhāna practised with worm infested corpse as meditatiion subject.
10. Jhāna practised with a skeleton as meditation subject.
Ten kinds of Recollection (Anussati) Jhāna.
1. Jhāna practised by steadfastly recollecting the attributes of the Buddha;
2. Jhāna practised by steadfastly recollecting the attributes of the Dhamma;
3. Jhāna practised by steadfastly recollecting the attributes of the Saṃgha;
4. Jhāna practised by recollecting the attributes of the Precepts one has purely kept;
5. Jhāna practised by recollecting the attributes of the acts of alms giving one has
properly done;
6. Jhāna practised by recollecting one’s Saddhā (faith), Sīla (morality), Hirī (sense of
shame), Ottappa (sense of fear), etc. which can cause rebirth in the deva realm;
7. Jhāna practised by recollecting the extinction of defilements in one;
8. Jhāna practised by steadfastly recollecting death which is bound to come to one;
9. Jhāna practised by contemplating on the 32 parts of the body;
10. Jhāna practised by being mindful of inhalation and exhalation.
Four Brahmavihāra (Divine States) Jhānas
1. Ākāsānañcayatana Jhāna (concentrating on concept
‘Space is Infinite’)
2. Vinnanancayatana Jhāna (concentrating on concept
‘Consciousness is Infinite’)
3. Ākincāññāyatana Jhāna (concentrating on concept
‘Nothing is there.’
4. Nevasañña nāsaññayatana Jhāna (realm of neither Consciousness nor Non-
Consciousness.)
One Jhāna of Perceiving Repulsiveness of Nutriment
(Paṭikula Sāñña Jhāna)

The upacāra (preliminary) jhāna of constantly perceiving the repulstiveness of nutriment

which one takes daily is called ‘Paṭikula Jhāna.’
One Jhāna of Contemplating four primary elements
in one’s body.
(Dhātu manasikāra Jhāna)
The upacāra (preliminary) jhāna of contemplating the four great primary elements in one’s
own body is called ‘Dhātu manasikāra Jhāna.’
 End of exposition on 40 methods of
meditation.
The Buddha has taught beings the dhamma of mind and matter (nāmarūpa) to free them from
the illusion that the five aggregates (khandhas, I.e.bodies) are ‘I’, ‘you’, ‘they’, ‘man’, etc.
The Buddhas has also taught beings the Paṭiccasamuppada (Law of Dependent Origination or
Chain of Cause and Effect) and the Paṭṭhana (Book of Causes) to free them from the illusion that
mind and body (the five aggregates – khandhas) do not arise without cause.
The Buddha has also taught beings the characteristics of dukkha for the cessation of craving
and attachment that mind and body (nāmarūpa), such as seeing, hearing, contact, sensation, and
so on, arising in oneself are one’s own.
The Buddha has also taught beings the characteristics of anicca (impermanence) for the
cessation of pride and attachment that mind and body (nāmarūpa), such as seeing, hearing,
contact, sensation and so on arising in oneself are ‘I.’
The Buddha has also taught beings the characteristics of anatta (not self) for the cessation of
clinging wrongly that mind and body (nāmarūpa), such as seeing, hearing, contact, sensation, and
so on, arising in oneself are ‘self.’
Thus, as the Buddha is incomparable in taming those who deserve to be tamed, he is called
‘Anuttaropurisa Dammasārathi.’
Anuttaropurisa Dammasarathi means the Buddha who is incomparable in taming those who
deserve to be tamed.

7. Itipi So Bhagavā Satthādeba Manussānaṃ

The Buddha, my Teacher, has in the long stretch of four asaṅkheyyas and a hundred thousand
world cycles, fulfilled thirty perfections and attaching perfect wisdom, become the Buddha.
The Buddha, my Teacher, has thus saved beings from following the wrong and dangerous path
by expounding to them the Law of Dependent Origination or Chain of Cause and Effect and put
them on the right path to the eternal bliss of Nibbāna which is free from all dangers.
Chain of Cause and Effect means ---
1. The darkness of ignorance (avijjā) which conceals the dangers of impermanence
(anicca), suffering (dukkha) and non-self (anatta) ever present in the khandhas of
men, devas and brahmas, is always dormant in the minds of beings.
2. Because of this ignorance, beings misconceive their present khandhas as pleasurable
and commit demeritorious deeds, such as killing, stealing, etc.; they misconceive their
khandhas in the next existences and do meritorious deeds, such as alms-giving,
keeping the Precepts, practising meditation such as diffusion of goodwill. These
meritorious and demeritorious deeds are called ‘Saṅkhāra’ (conditioning).
3. As the result of these deeds of merit and demerit, there arises viññāna (consciousness)
afer their death in the next existence.
4. When viññāna (consciousness) arises, the rupa khandha where viññāna resides and
nāma khandhas where viññāna’s offshoots, such as sensation, etc. reside also arise
smultaneously.
5. On the ariseing of rūpa and nāma khandhas, six sense-doors called six dvāras, viz.
The eye, the ear, the nose, the tongue, the body and the mind also arise.
6. On the arising of the six sense-doors, six kinds of contact with the mind arise when
 sense-objects come into contact with sense-doors.
7. When six kinds of contact arise, six kinds of sensations will also rise.
8. On the arising of six kinds of sensations, six kinds of craving for these sensations also
arise.
9. When six kinds of craving arise, four kinds of clinging also arise.
10. On account of clinging, three kinds of meritorious physical, verbal and mental actions
and three kinds of demeritorious physical, verbal and mental actions also arise.
11.When meritorious and demeritorious actions areise, rebirth also arises.
12. With the arising of rebirth, there always also arise ageing and death.
This explains the wrong and dangerous path of the wheel of Paticcasamuppada (Law of
Dependent Origination) which has been continuously in motion in the long stretch of the saṃsarā
(round of births) which has no beginning and no end.
Nibbāna of Eternal Bliss which
is free from all dangers.
1. When one strives prooperly (I.e. when one practises insight meditation on proper
lines) and attains three kinds of knowledge, viz. Knowledge of the impermanent
(anicca) nature of the khandhas of Brahmas, devas and men; knowledge of the
dukkha nature of the khandhas of Brahmas, devas and men; and knowledge of the
non-self (anatta) nature of the khandhas of Brahmās, devas and men, the darkness of
ignorance in beings is eradicated. The eradication of ignorance if one Nibbāna ‘of
eternal bliss which is free from all dangers.’
2. When ignorance is eradicated, all kinds of good (meritorious) and bad (demeritorious)
deeds also cease. The cessation of good and bad deeds is one Nibbāna.
3. Likewise, the cessation of viññāna (consciousness) is one Nibbāna.
4. The cessation of mind and body (nāmarūpa) is one Nibbāna.
5. The cessation of six sense-doors is one Nibbāna.
6. The cessation of six kinds of contact is one Nibbāna.
7. The cessation of six kinds of sensations is one Nibbāna.
8. The cessation of six kinds of craving is one Nibbāna.
9. The cessation of four kinds of clinging is one Nibbāna.
10. The cessation of meritorious deeds and demeritorious deeds is one Nibbāna.
11. The cessation of rebirth is one Nibbāna.
12. The cessation of the two dangers, ageing and death, is one Nibbāna.
The above are twelve Nibbānas.
Though it is said that there are 12 Nibbānas, there is really only one Nibbāna which is the
cessation of ignorance (avijjā).
[This explains that when one attains three kinds of knowledge, viz. Knowledge of
impermenence (anicca), knowledge of dukkha and knowledge of non-self (anatta), ignorance
(avijjā) ceases; the chain in the wheel of Paticcasamuppada (Law of Cause and Effect) is cut off;
and one attains the Nibbāna of Eternal Bliss which is free from all dangers.]
Thus, as the Buddha saves beings from the rough journey and takes them along the safe path
to Nibbāna like a clever caravan leader, he is called the Teacher of beings ‘Sattadeva
Manussānaṃ.’
Sattadevamanussānaṃ means that the Buddha is the benefactor and teacher of all beings.
8. Itipi So Bhagavā Buddho.
The Buddha, my Teacher, has in the long stretch of four asaṅkheyyas and a hundred thousand
world cycles, fulfilled thirty perfections and attaining perfect wisdom, become the Buddha.
The Buddha, my Teacher, has thus realized the Four Ariya Truths and has taught beings the
Four Aria Truths by making them practise the 37 Factors of Enlightenment (Bodhipakkhiya
Dhammā).

THIRTY-SEVEN FACTORS OF ENLIGHTENMENT.

Four Methods of Steadfast Mindfulness
(Four Satipaṭṭhānas)
1. Keeping the mind steadfastly on the body
(Kayānupassanā Satipaṭṭhāna)
2. Keeping the nind steadfastly on sensations
(Vedanānupassanā Satipaṭṭhāna)
3. Keeping the mind steadfastly on that mind
(Cittānupassanā Satiipaṭṭhāna)
4. Keeping the mind steadfastly on the dhamma
(such as lobha, etc.)
(Dhammānupassanā Satipaṭṭhāna)
Four Supreme Efforts
(Sammappadhānas)
1. Effort to coppletely aradicate the evils of deeds committed in the past which one
carries along in the round of existences and which will cause one rebirth in the nether
regions.
2. Effort to prevent arising of new evil from the present existence onwards in the round
of births.
3. Effort to go on developing the good that has already arisen, such as the keeping of
Ajivaṭṭhamaka Sīla so that it might become lasting till one realizes Nibbāna.
4. Effort to gain the good that has never arisen, that is if one has not gained any of the
four kinds of merit, namely, kāna, rupa, and lokuttara kusala, one should strive to gain
it speedily.
These four kinds of effort should be made with the resolve that one will go on striving to
achieve the goal even though flesh and blood dry up and only skin, bone and sinew remain
without any regard for one’s life. Such kind of effort is called ‘Sammappadhāna.’
Four Constituents of Supernormal Power.
(Iddhipāda)
1. strong will or determination to practise
concentration or insight meditation (chando).
2. mind or readiness of the mind to practise
concentration or insight meditation (cittam).
3. strong effort in practising concentration or insight
meditation (viriyam).
4. investigative knowledge in practising concentration or
insight meditation (vimaṅsa).
Five Faculties (Indriyas)
1. Faculty of Faith which conquers trubidity of the mind in practising concentration or
insight meditation. (Saddhindriya).
2. Faculty of Endeavour which conquers slackness of the mind in practising
concentration of insight meditation. (Vīriyindriya).
3. Faculty of Mindfulness which conquers distraction or restlessness of the mind in
practising concentration or insight meditation (Satindriya).
4. Faculty of Concentration which conquers distraction or restlessness of the mind in
practising concentration or insight meditation (Samādhindriya).
5. Faclty of Wisdon which conqures bewilderment of the mind in practising
concentration or insight meditation (Paññindriya).
Five Balas (Powers)
1. Power of Faith (Saddhā Bala).
2. Power of Endeavour (Vīriya Bala).
3. Power of Mindulness (Sati Bala).
4. Power of Concentration (Samādhi Bala).
5. Power of Wisdom (Paññā Bala).
Seven Factors of Enlightenment
(Satta Bojjhanga)
1. Englightenment factor of Mindfulness (Sati Sambojjhanga)
in practising steadfast mindfulness.
2. Enlightenment Factor of Investigative Knowledge
(Dhammavicaya Sambojjhanga) which finds out the true cha-
racteristics of mind and body (namarypa).
3. Enlightenment Factor of Effort (Viriya Sambojjhanga) in
four Supreme Efforts.
4. Enlightenment Factor of Delilghtful Satisfaction (Pīti
Sambojjhanga) which takes delight in the dhamma.
5. Enlightenment Factor or Serenity (Passaddhi Sambojjhanga)
which clams down mind and body.
6. Enlilghtenmet Factor of Concentration (samadhi Sambo-
 jjhaṅga) imperturbability in the practice of the dhamma.
7. Enlightenment Factor of equanimity (Upekkha Sambojjhaṅga)
which takes one straight on without any deviation.
The Ariya Path of Eight Constituents.
1. Right View (Sammādiṭṭhi) which can comprehend the Four Ariya Truths.
2. Right Thinking (Sammāsaṅkappa) – thinking blameless and pure thoughts.
3. Right Speech (Sammāvācā) which can uproot four kinds of evil verbal actions.
4. Right Action (Sammākammanta) which completely eradicates three kinds of evil
physical actions.
5. Right Livelihood (Sammā-ājīva) which totally does away with evil livelihood.
6. Right Effort (Sammāvāyāma) which is included in four Supreme Efforts.
7. Right Mindfulness (Sammāsati) which is included in four Supreme Efforts.
8. Right Concentration (Sammāsamadhi) which associates with four jhānas.
Because he makes others practise these 37 Factors of Enlightenment (Bodhipakkhiya
Dhammas) and thus makes them comprehend the Four Aria Truths, he is called the Buddha.
Buddho means the Buddha who has realized, without any teacher, by his own intellect and
insight, the Four Ariya Truths, viz. The Aruya Truths of Dukkha, the origin of Dukkha, the
cessation of Dukkha and the Practice leading to the Cessation of Dukkha.
9. Itipi So Bhaggavā Bhagavā
The Buddha, my Teacher, has in the long stretch of four asaṅkheyyas and a hundred thousand
world cycles, fulfilled thirty perfections and attaining perfect wisdon, become the Buddha.
The Buddha, my Teacher, is thus endowed with the incomparable six great qualities of glory,
namely -
1. Issariya – supremacy over his mind which enables him to
create whateverhe wishes;
2. Dhamma – knowing the path to Nibbāna;
3. Yasa – acquiring unrivalled fame throughout the worlds.
4. Sīri – has noble and incomparable splendour of
appearance.
5. Kāma – power to accomplish whatever he wants to.
6. Payatta – incomparable diligent mindfulness for the well
being of all beings.
Because he is endowed with these incomparable six great qualities of glory, he is called the
Bhagavā.
Bhagavā means the Buddha who is endowed with the six great qualities of glory.
[The above deals with the Recollection of the nine attributes of the Buddha in a brief manner, at
moderate length and in detail.]
Besides these nine attributes, there are also other innumerable and incomparable attrubutes the
Buddha is endowed with as it is said ‘Appāmāņo Buddho’, e.g.
(1) He is also endowed with five kinds of vision (cakkhumanta) (viz. Human eye, divine
 eye, eye of wisdom, eye of universal knowledge and eye of a Buddha.)
(2) He is also endowed with the attribute of ‘Jina guņa’ because of his complete victory
over the five Māras (Evil Principle) (viz. Khandhamāro – having to undergo
continued existences; kilesamāro – defilements; Maccumāro – death;
Abhisankharamāro – accumulation of kammas; and Devaputta – personified deva of
evil.)
(3) He is also endowed with 10 kinds of strength and 10 kinds of knowledge.
We should strive also to learn these attrubutes of the Buddha to the best of our faith, diligence
and knowledge and recollect them in the same way as we do the nine attributes.
It is better to recollect two, three, four or more attrubutes than only one attribute at a time. The
more we recollect these attributes, the more will our minds become clear, the keener will our
intellect become, and the nobler and greater will be the benefits gained.
When we thus again and again recollect as many of the attributes as we know, our faith in the
Buddha will become so great that we might even want to cut off our heads and make an offering
of them to the Buddha; our thoughts will be extremely clear and serene; our intellect will be well
developed and we will have one-pointedness of mind and gain upacāra (praliminary) jhāna.
Upacāra Jhāna is -
1. in the practice of insight meditatioin where signs (nimittas) can appear, the mental
states from the beginning of the practice up to the time of the arising of paṭibhāga
nimitta (purified mental image) are called parikamma bhāvanā.
2. The mental states from the time of the arising of paṭibhāga nimitta up to the arising of
appanā (fixation of thought on the object) is called upacāra bhāvanā.
3. The jhāna mind is called appanābhāvanā because it seems as if the mind is
continuously running into the mental object.
Among these three bhāvanās -
1. the samādhi (concentration) and the jhāna at the time of parikamma bhāvanā are
called parikamma samādhi and parikama jhāna, respectively.
2. the samādhi (concentration) and the jhāna at the time of upacāra bhāvanā are called
upacāra samādhi and upacāra jhāna, respectively.
3. the samādhi (concentration) and the jhāna at the time of upacāra bhāvanā are called
appanā samādhi and appanā jhāna, respectively.
Thus, there are three kinds of bhāvanās, three kinds of samādhis, and three kinds of jhānas.
This meditaition of Recollecting the attributes of the Buddha (Buddhanussati) is a very
delicate and profound paramattha practice where nimittas (signs) can arise. It just brings about
clarity of thought and intellect, joy and serenity, and attainment of upacāra jhana and upacāra
samādhi. It cannot bring about appanā jhāna and appanā samādhi; they can be attained only in
the practice in which nimitta (signs) can appear.
End of Buddhanussati Meditation.

B. RECOLLECTION OF THE ATTRUBUTES OF THE DHAMMA

(Dhammānussati Meditation)
Of the ten kinds of Recollections-
The Recollection of the Attributes of the Dhamma (Teaching) is repeated mindfulness of the
six attributes, beginning with the attribute of Svākkhāta (it is well-expounded).
The Dhamma taught by the Buddha falls into three categories, viz. Pariyatti (studying and
memorising the dhamma), Paripatti (practising the dhamma) and Pativedha (attainments from the
practice of the dhamma). In other words, they are; studying and memorising the dhamma,
practising the dhamma and the attainments, such as jhāna, Magga, Phala and Nibbana.
The yogi who wants to practise this meditation should be well-versed in the six attributes of
the Dhamma, beginning with the attribute of Svākkhāta and should keep on contemplating them
till he can form a very clear picture of them in his mind.
The Six Attuibutes
1. Svākkhāto bhagavato Dhammo;
2. Sandiṭṭhiko;
3. Akāliko;
4. Ehipassiko;
5. Opanayyiko;
6. Paccattaṃ veditabbo viññuhi.
1. The noble Dhamma taught by the Buddha is excellent at the beginning, in the middle
and at the end and is therefore well expounded.
2. Those who practise the Dhamma can personally experience its benefits in this very
existence.
3. The benefits can be seen and enjoyed immediately, without any delay, on the very day
of practice.
4. It can stand invertigation and it beckons all to come and inspect for themselves.
5. It is worthy of perpetually bearing in mind to experience its benefits personally.
6. The wise (Ariyas) can realize and experience its physical and mental benefits
according to their individual practice and effort.
To use them as prayer
[If one wants to use these attributes as prayer, recite these attributes and them add: ‘I do
obeisance to the Dhamma which has these six attributes.]
Attrubute of Svākkhāta
The noble Dhamma, our Teacher the Buddha has expounded, is not like the dhamma taught by
teachers of wrong beliefs (heretics). It is not ill-preached; it is not untruth; it will not give rise to
dukkha; it is, in fact, a reghteous dhamma; it can eliminate all dukkha and bring about happiness;
it is the dhamma which is well-expouded.
Reflect this attribute of the Dhamma contrasting it with the dhammas of the teachers of wrong
beliefs. The remaining attributes should also be reflected likewise comparing and contrasting
them with the dhammas of the teachers of wrong beliefs and other faiths.
Attribute of Akālika
If a dhamma brings about happiness and well being of one who practises it, not after one day,
or two days, or one month, but without any delay as soon as he practises it, that is the Akālika
attribute which produces immediate result.
Attrubute of Ehipassiko
 If a dhamma is beneficial and gives happiness to one who looks at it, that is the dhamma
which can stand investigation and which beckons all to come and inspect it for themselves.
Attribute of Opaneyyika
If the dhamma liberates one from the ills and sufferings of the rounds of births and shows one
the way to the bliss of Nibbana, that is the Opaneyyika dhamma which is worthy of being
perpetually borne in mind.
Attribute of Paccattaṃ veditavva Viññuhi
The dhamma which enables the wise (Ariyas) to realize and experience its physical and
mental benefits according to their individual practice and effort is the Paccattaṃ veditabba
Viññuhi attribute.
The Dhamma, of three kinds and of six kinds, taught by the Buddha, has all thses six
attrubutes, according to their merits, and the yogi should strive to comprehend them clearly.
As it is said that the attributes of the Dhamma are infinite and immeasurable, there are
innumerable and countless attributes besides those six. The greater the number of attributes one
can recollect, the greater and nobler the benefits one attaines.
When one recollects the attributes of the dhamma thus, one will be filled with delightful
satisfaction, happiness, extreme clarity of mind, keen insight and concentration and will attain
upacāra jhāna.
The Recollection of the Attributes of the Dhamma (Dhammānussati) is a very delicate and
profound (paramattha) dhamma (truth in the ultimate sense) and it is thus not a practice where
nimittas (signs) can arise. The yogi cannot attain appanā jhāna by this practice.

Ezplanations in Detail
--------
Svakkhata
Suṭṭhu akkhatoti Svākkhāto: It is well-expounded; therefore it is called Svākkhāta.
Q. What does ‘well-expounded’ mean?
A. This dhamma is perfect in meaning and perfect in detail with respect to grammar and
syntax at the beginning, in the middle and at the end. By this dhamma the Buddha shows the
Practice of Purity which is perfect in every respect.
Thus it should be understood that it is well-expounded.
Further Elaboration
1. The dhamma is called Svākkhāta because it is excellent at the beginning.
Q. What does ‘excellent at the beginning’ mean?
A. The Buddha who expounds the dhamma being the perfectly enlightened one is the
excellence of the dhamma at the beginning.
Q. What is the meaning of ‘the perfectly enlightened one’?
A. The meaning of ‘the perfectly enlightened one’ should be understood according to the nine
attributes of the Buddha (which have already been expounded).
2. The dhamma is called Svākkhāta because it is excellent in the middle.
Q. What does ‘excellent in the middle’ mean?
A. The excellence, righteousness and the truth of the dhamma is the excellence of the
dhamma in the middle.
Q. What does ‘excellence, righteousness and the truth of the dhamma’ mean?
A. Perfection in meaning, perfection in detail with respect to grammar and syntax and
perfection of Purity of Practice in all respects, is the excellence, righteousness and the truth of
the dhamma.
Q. What does ‘perfection in meaning, perfection in detail’ mean?
A. In expounding the dhamma with respect to morality (Sīla) the grammar, the syntax and the
meaning of words and sentences are perfect in every respect. For that reason the dhamma is said
to be perfect in meaning and in detail.
In expounding the dhanna with respect to concentration (Samādhi) or with respect to
knowledge (Paññā), nothing was wanting, the grammar, syntax and meaning are all perfect. It is
therefore said to be perfect in grammar, syntax and meaning.
There are good moral habits and practices prevalent in the infinitely long stretch of the round
of births (Saṃsara) and countless world cycles. Only after the Buddha has known by his perfect
wisdom all these good moral habits and practices, does the Buddha teach with regard to morality
(Sīla); his discourses on moralilty are, therefore perfect in grammar, syntax and meaning.
From this, it should likewise be understood that the dhammā the Buddha teaches on
concentration (Samādhi) and knowledge (Paññā) are also perfect in grammar, syntax and
meaning.
The method which will now be shown is just an example of the perfection of the dhamma in
grammar and meaning.
The ‘Kusala’ which means ‘meritorious action’ is a word (vyañjana); and ‘Kāmavacara
kusala, Rūpāvacara kusala, Arūpāvacara kusala, lokuttara kusala’ are the meanings derived from
the word ‘kusala’ (atthapada).
Then ‘Kāmavacara kusala’ is called ‘vyaṅjanapada’; and the eight ‘Kamavacara kusala’
consciousness, such as Samanassa sahagata, Ñānasampayutta, Asaṅkharika Kusala
consciousness, etc. are the meaning (atthapada).
The “rūpavacara kusala” should also be understood in the same way.
[This is the distinction between vyañjapada (word) and atthapada (meaning) shown in the
Abhidhamma.]
The Suttanta Method
“Kusala” is called ‘vyañjapada.’ The 10 Sucarita dhammas, 10 Kusala Kammapatthas and 10
Puññakiriya Vatthus, which have meanings of similar nature are, ‘atthapada’ of kusala.
[This is the distinction between vyañjapada and atthapada according to the Suttanta method.]
The ‘kusala’ dhamma the Buddha taught embraces all meritorious (kusala) actions done in
any world of sentient beings of any universe in the countless successive world cycles and the
infinitely long stretch of the saṃsara; and there is no ‘kusala’ action which cammot be rendered
in terms of words and meaning of kusala. Among countless number of sentient beings in
countless number of world cycles of the infinitely long stretch of the samsara, all meritorious
deeds are covered by the term ‘kusala.’ If it is a meritorious action, it is denoted by the world
‘musala.’
[Thus the perfection in grammar, meaning and detail of ‘kusala dhamma’ should be
understood.]
Likewise the perfection in grammar, meaning and detail of the eightyfour thousand portions
or sections of the dhamma, such as the ‘akusala dhamma’ (demeritorious actions) should be
understood.
Q. How does the dhamma (Teaching) explain in the perfection in all respects of the Practice
of Purity (Brahmacariya)?
A. (a) Minor Morality (Cūla Sīla) taught in the Brahmajala Sutta is called Practice of Purity;
and so also are Middle Morality (Majjhima Sīla) and Major Morality (Māha Sīla).
 (b) All the rules in the Code of Conduct for bhikkhus (Viniya) prescribed in the Pitakas are
called Practice of Morality.
(c) Besides the above, Indriyasaṃvara Sīla (precept of guarding sense-faculties), all acts
of mindfulness and aware-ness (Satisampajanna), contentment with the four requisites
(Santosa), dissociation from all defilements (Nīvarana pahana), eight attainments
(Sammapattis), insight knowledge (Vipassanāñña), power of creation of mind
(manomayidhiñāna), psychic power (iddhividañāna), divine power of hearing
(dibbasotañāna), knowledge of the mind of others (cetopariyañāna), knowledge of
past existences (pubbenivasañā), power to vanish and re-appear (cūtūpamatañāna) are
all Practice Dhamma,
(d) Knowledge of 37 Factors of Enlightenment Dhamma, viz. Four kinds of Steadfast
Mindfulness, four Supreme Efforts, four constituents of Supernomal Power, five
faculties, five Powers, and Seven Factors of Enlightenment are also called Practice of
Purity.
The five Mundane supernormal powers and four Powers shown above as resultants of the
Practice of Purity should be counted as Practice of Purity.
By that dhamma, the Buddha expounded Practice of Purity in all respects. In expounding
Practice of Purity with regard to Minor Morality (Cūla Sīla) etc., all the aspects are covered;
nothing is left out. There is no Practice of Purity taught by the Buddha which is not perfect.
As the Practice of Purity (Brahmacariya) gets rid of the defilements concerned, this practice
taught by the Buddha is pure in every respect.
The Practice of Purity shown above concerns only the bhikkhus and ascetics who have
renounced the household life for the homeless life.
The Practice of Purity of householders and of devas comprises the Five Precepts, the Eight
Precepts, Uposatha Atthaṅga Sila and the Ten Precepts.
With regard to the Brahmacariya Dhamma ---
The Buddha has taught dāna (alms giving) as Brahmacariya in Puņņaka birth story, the Five
Precepts as Brahmacariya in Tittira birth story, Uposatha (precepts kept on Sabbath days) Sīla as
Brahmacariya in Nemi birth story. As the Sīla of 10 Precepts is similar to the Sīla of 8 Precepts,
is should be called Brahmacariya.
Besides, the Buddha has taught the 10 Puññakariya Vatthus (10 kinds of meritorious actions)
wherever relevant in his various discourses. All the Puññakiriya Vatthus relating to the
performance of deeds of merit should be counted as Brahmacariya.
Because of the existence of the Practice of Purity (Brahmacariya) in the world, there are
human beings, devas and Brahmas; there appear Buddhas, Paccekabuddhas, disciples of the
Buddha and the noble ones (Ariyas).
If there were no Practice of Purity (Brahmaccariya) there would not be human beings, devas
and brahmas, not to say of the arising of Buddhas and Paccekabuddhas.
If in a faith or religion, there were no prescribed Practice of Purity, there could not be any
well-expounded (Svakkhata) dhamma. As there could, in such a case, be only ill expounded
dhamma and the door to happy destinatioins is closed to those who practise that faith or religion,
most of them go only to wretched destinations, Niraya (nether regions).
For that reason, the perfection of the noble dhamma and the purity in all respects of the
virtuous and noble Practice of Purity are shown.
From the above explanatioin, the perfection of the dhamma the Buddha has taught in respect
of grammar, meaning and detail, and the purity in all respects of the virtuous and noble Practice
of Purity should be understood as the excellence of the dhamma in the middle (majjhe kalyāna).
Q. What is the meaning of ‘the excellence of the dhamma at the end’?
A. The attainments of the noble disciples (who practise the dhamma) is called ‘the excellence
of the dhamma at the end.’
Attainment of Disciples
The benefits of the Practice of Purity personally perceived and enjoyed by the noble disciples
who practise the dhamma which is well-expounded and who have become outstanding ones are
called ‘Sāvaka Sampatti’, attainments of the disciples. The ‘dhamma’ here means the dhamma of
the noble ones and is called ‘Saddhamma’, the true dhamma.
The ‘Saddhamma’ is of two kinds -
(1) Lokiya (mundane) dhamma, and
(2) Lokuttara (supramundane) dhamma.
Lokiya Dhamma
In this world, the learned samanas and brahmanas, human beings, devas and Brahmas teach
and prescribe 10 Duccaritas (evil conduct) and 10 Sucaritas (good conduct).
They teach and prescribe 10 Akusala kamma pathas (demeritorious courses of action), 10
Kusala kamma pathas (meritorious courses of action) and 10 Puññakiriya Vatthus (virtuous
deeds).
They also teach and lay down ten Kasina jhānas, four Illimitable (divine) states; eight Rūpa
and Arūpa Sampattis (attainments) and five mundane super normal powers (Abhiññās). They
have taught about the present world (loka) and the future worlds (loka) and four Apayas (regions
of suffering).
They also teach about the six deva realms, 16 Rūpa Brahma realms and four Arūpa Brahma
realms and the existence of countless number of universes and worlds.
They explain that the 10 Duccaritas, 10 Akusala kammapathas are the way that leads to Apaya
(regions of suffering); the 10 Sucaritas and 10 Kusala kammapathas are the way that leads to
rebirth in the human world and the deva realms, the eight jhāna sampattis (attainments) are the
way that leads to the Brahma realms.
Those who thus teach and prescribe these dhammas do not do so by the power of their fancy.
They are the samanas and brahmanas who have attained jhānas and abhiññās (supernormal
powers), or are powerful devas and brahmas. Only after they have personally gained insight into
and realized the present and the future worlds, have they twught and prescribed those dhammas.
Some learned persons learn these dhammas from the samanas and brahmanas, who have
attained supernormal powers, and then teach others and prescribe the dhamma as they have
learnt.
The dhamma thus preached and prescribed by the learned persons is called ‘Lokiya
Saddhamma’ (true dhamma).
[That is to say that these are the dhammas preached and prescribed by the learned persons in
the successive worlds of the infinitely long stretch of the ills and sufferings of existence, known
as the guardian dhammas of the world.]
The Lokiyadhamma (true dhamma) has come into being since the inception of the worlds in
the human plane, deva planes and Brahma planes in the infinitely long stretch of the round of
births. They have come into being likewise in the other countless universes. Only because of the
coming into being of these true dhammas which are the gradian dhammas of the world, there
also come into being the human plane, the deva planes and the Brahma planes. If no Lokiya
Saddhammas which guard the world do not flourish, there is no cause for the coming existence
of the happy abodes (sukha bhumis), and there would only exist the Apaya regions and their
inmates.
These Lokiya Saddhammas can, in a way, be said to be excellent at the beginning, in the
middle and at the end, perfect in meaning, grammar and detail and shows the Practice of Purity.
Q. What does ‘the excellence of the Lokiya Saddhama at the beginning’ means?
A. The fact that only after the learned individuals had personally gained penetrative insight of,
and realized, the present and the future worlds, did they expound the dhamma is the excellence
of the Lokiya Saddhamma at the beginning.
Q. What does ‘the excellence of the Lokiya Saddhamma in the middle’ mean?
A. The fact that the Lokiya Saddhamma is perfect in meaning, grammar and detail and the
Practice of Purity is pure in all respects is the excellence of the Lokiya Saddhamma in the
middle.
Q. What does ‘the excellence of the Lokiya Saddhamma at the end’ mean?
A. The fact that those who practise according to the teaching of the learned individuals are
reborn in the happy planes of the human world, the deva and the Brahma realms, is the
excellence of the Lokiya Saddhamma at the end.
These words are true ----
In the Mahā Govanda Sutta, the brahmin Govanda taught his disciples the practice that would
make them reborn in the Brahma realms.
Those disciples, who followed all the instructioins of the brahmin Govanda, in every way and
practised them, were reborn in the happy abodes of the Brahmas on the dissolution of their
bodies and passing away from their peresent existence.
Of those disciples who did not follow all the instructions of brahmin Govanda but practised
only a part of them, some were reborn in the Vasavatti deva realm, some in the Nimmanārati
deva realm, some in the Tusita deva realm, some in the Yāmā deva realm, some in Tāvatiṃsa
realm, and some in Catumahārājika realm, the Buddha said:
Besides, many disciples who followed and practised the teachings which should be called true
dhamma (lokiya Saddhamma) of hermit Hatthipāla, who was a Buddha-to-be, and of other
learned individuals were reborn in the happy destinations of the deva and Brahma realms, it was
shown in various Pitakas.
Those who aspire to become Buddhas, Paccekabuddhas and disciples attain their aspirations
by going on fulfilling and develooping perfections (pāramis) guided by the Lokiya Saddhammas
called the guardian dhammas of the world throughout the infinitely long stretch of the round of
births.
Thus, as the Lokiya dhammas can be said, in their own way, to be excellent at the beginning,
in the middle and at the end, they might also be regarded as well-expounded ‘Svakkhata.’
Sāsana Saddhamma
‘Sāsana sakkhamma’ means dhammas relating to aggragates (khandhas), consciousness
(nāma), matter (rūpa), elements (dhātu) and sense-spheres (āyatanas) which are devoid of self
(suññata), relating to the three characteristics of impermanence, dukkha and non-self (anicca,
dukkha and anatta) and relating to Magga, Phala and Nibbana called Lokuttara (supermundane)
dhammas.
They are the kind of dhammas that are taught in all the Abhidhamma Pitakas, in all Mahā
Nidāna Suttas, in all Nidāna Vagga Samyutta, Khandha Vagga Saṃyutta, Āyatana Samyutta,
Mahā Vagga Samyutta and such other books of the Pitakas.
The dhamma taught in the above books of the Pitakas are called ‘Sāsana Saddhamma’; their
excellence at the beginning, in the middle and at the end have already been explained.
Another Explanation of the Meaning.
In the teachings of the Buddha called the three baskets of Pitakas, the Buddha has taught the
guardian dhammas called Lokiya Saddhamma wherever relevant.
Why has the Buddha done so? Because ----
(1) Some of the Lokiya Saddhamma serve as the basis for the practice of the Sāsana
Saddhamma;
(2) Some of the Lokiya Saddhamma will make the insight meditation (vipassanā) practise
easier;
(3) Some of the Lokiya Saddhanna bring about immediate benefits to be experienced and
enjoyed in the present existence;
(4) Some of the Lokiya Saddhamma serve to prove the perfection of the Sāsana
Saddhamma.
For these reasons the Buddha has taught Lokiya Saddhamma in the Pitakas wherver relevant.
Thus the Sāsana Saddhamma is, by having the Likiya Saddhamma as the basis, escellent at
the beginning; by attainment of constant comprahension of the penetrative insight into matter
(rūpa), consciousness (nāma), aggregates (Khandhas), sense spheres (āyatanas), Law of Cause
and Effort (Paṭiccasamuppāda), etc., excellent in the middle; and by realisation of Fruition
(Phala), that is liberation (vimutti), and Nibbāna, that is the result of liberation (vimutti), and
Nibbāna, that is the result of libratiion (vimutti rasa), excellent at the end.
Certain religions or faiths have no Lokiya Saddhammas which have prevailed from the
beginning of the world through the successive ages. As the result of the absence of dhammas
which have the attribute of being well-expounded in those religions of faiths, most of their
followers swell the population of the Apaya bhumis (nether regions).
A special point to note
The Buddhas who appear during the world cycles when the llife span of human beings is long
have to preach only the Sāsana Sadhammas to human beings, devas and Brahmas because at
such times the Lokiya Saddhammas are prevalent, and they do not have to preach them.
They do not also have to lay dow rules of conduct for their disciples.
The reason is ---
These are fortunate times when the old Lokiya Guadian Saddhammas of the world are still
prevalent and there is no need to preach them especially. The bhukkhus are ordinarily endowed
with purity of prectice and being free from physical and verbal evil deeds, there is no reason to
lay down rules of conduct for them.
As the Buddhas who appear at times when the life span of the people is long have to teach
only Sāsana Saddhamma, their duties are few.
Gotama Buddha’s Sāsanā.
Gotama Buddha appeared at a time of recession when the life-span of the people was very
short. As it is an unfortunate time of recession, most of the Lokiya Saddhammas had disappeared
and the people were filled with intense animosity, ill will and hatred with violent thoughts of
killing one another.
When therefore the Buddha taught the dhammas to human beings, devas and Brahmas, he had
to give special stress on the Lokiya Saddhammas which had disappeared.
He had therefore to teach the Lokiya Saddhamma as well as the Sāsanā Saddhamma and had
to make a special effort.
 1. He had to revive the Likiya Saddhamma;
2. He had to establish the Sāsanā Saddhamma;
3. Being a time of intense wickedness and violence, he also had to pay special attention
to lay down rules of conduct for the bhikkhus.
[From this the excellence of the Dhamma at the beginning, in the middle and at the end should
be understood].
Q. When do the world guardian Lokiya Saddhammas generally disappear?
A. From the time the wrong beliefs (micchādiṭṭhis) appear, the guardian Lokiya Saddhammas
disappear.
Q. When do the wrong beliefs appear in the world?
A. When the life span of the people declines to one thousand years, there came the samanas
and brahmanas who entertain wrong beliefs, the Buddha has taught thus in the Sakkavatti Sutta.
Q. What is wrong belief (micchādiṭṭhi)?
A. Ther are ten types of wrong beliefs, namely -
1. There is no result to alms giving;
2. There is no result to big offerings;
3. There is no result to small offerings;
4. There is no result to meritorious or demeritorious
actions;
5. There is no present world (loka);
6. There is no future world (loka);
7. There is no mother;
8. There is no father;
9. There are no beings who are born full-fledged
(opapatika bhava) like devas and Brahmas;
10. There are no samanas and brahmanas who are established
in the Noble Path and are accompalished in good prac-
tice, who through direct knowledge acwuired by their
own efforts can expound on this world or other worlds.
(These are the 10 types of wrong beliefs (micchādiṭṭhis) which are also called ‘Dasaka
Vatthuka Micchādiṭṭhi’).
With the coming of those wrong beliefs, the traditional age-old world guardian Lokiya
Saddhammas completely disappeared in the outlying areas of the kingdoms.
Even in the Majjhimadesa (the central part of India), the centre of the world which produced
the Noble Ones, these dhammas for the most part disappeared. Only when the bodhisattas
(Buddhas-to-be) appeared from time to time, the era of Right View flourished again as at the
time of the appearance of a Buddha.
The Commentaries state that the teachings of a Buddha-to-be last 60,000 years.
When the true world guardian Lokiya Saddhammas disappeared from the outlying areas of the
kingdoms, the people living in them adopted, clung to and practised the wrong beliefs and they
became the believers in the annihilation view (uccheda diṭṭhivāda).
 As they came to believe in annihilation view, they did not believe in future existences and did
not do any good deeds for their future good. As the result when they died they were reborn in
Apaya (miserable existences).
Those who did not believe in annihilation took the eternal view which believes in future
existences. Though they did deeds for their future good, as they had no true dhamma and had no
knowledge of the results of kamma actions (Kammakiriyañāna) they mistook what they should
not worship for what they should.
[In this connection the word ‘worship’ is used in the sense of reverence and respect paid to the
three Ratanas (the Buddha, the Dhamma and the Saṅgha) for liberation from the round of
existences, saṃsara.]
1. Some worship the one who governs the world;
2. Some worship the Mahā Brahmā;
3. Some worship the moon, sone the sun, the great deva, and other devas, the forest, the
mountain, the giant trees, the river, and so forth.
As all the deities and things they worship cannot give them any benefits, it was in vain.
Though they put their faith in these deities, it was fruitless.
According to their beliefs, they worshipped these deities and things, prayed to them, revered
them, did obeisance to them, made offerings to them and honoured them in various other ways,
but their deeds bore no fruits. When they died, they died an ignominious death without amy
refuge. After worshipping, revering, respecting and honouring what they thought to be eruly
worthy of such devotioin (to liverate them from the saṃsarā), they were reborn in the wretched
destinatioins (daggati) and in miserable existances (apaya).
They were like the fool who thought he would get milk by drawing the tiip of the cow’s horn
and proceeded to do it, or the fool, who wanted to make fire and who put a firefly in some straw
and blew hard at it, or the fool who wanted oil and tried to press sand to get it.
The Himdus, the original inhabitants of the Majjhimadesa (Central India) worshipped the
Maha Brahmā and other deities, but they did not abandon the Kammakiriyavāda (belief in the
results of kamma) which they had traditionally followed from the beginning of the world and did
deeds of merit and piety (puññakiriyavatthu).
In this way, from the time the wrong beliefs appeared when the life span of the people
declined to a thousand years, the true Lokiya Saddhamma also declined by stages.
At the time Gotama Buddha appeared -
1. There were brahmins called brahmanas who lived depending on books of wrong
beliefs;
2. Those who lived as recluses and ascetics leading a homeless life. They speculated and
investigated different beliefs, and wrestling with doubts, became followers of one
wrong belief or another.
3. Those who led household lives, such as kings, princes, wealthy men, merchants, etc,
and who became followers of one or other of the reputed and well-known teachers of
six schools of thoughts, like Purana Kassapa. Most of them became micchadiṭṭhis
(followers of wrong beliefs).
Thus, Gotama Buddha appeared admist a very dense forest of wrong beliefs.
(1) He, therefore, had to make great effort to preach for the revival of the age-old world
guardian Lokiya Saddhammas which had disappeared under the overwhelming influx
 of wrong beliefs.
(2) As he had arisen at a time of widespread moral depravity, he had to pay much
attention to prescribe various rules of conduct for the bhikkhus.
In view of the above explanations, it should be understood well that the Lokiya Saddhamma is
the excellence sāsana Saddhamma at the beginning.
End of Svakkhatta Attribute.
-----
Sandiṭṭhika Attribute.
Sāmaṃ attani daṭṭhabbanti Sandiṭṭhaṃ: -
Sāmaṃ = personally; attani = in oneself; daṭṭhabbaṃ = sees;
iti tasmā = therefore; Saṅdiṭṭhaṃ = productive of immediate results.
Not believing what others say, but seeing it clearly personally is called Sandiṭṭha.
Sandiṭṭhaṃ sāmañña phalaṃ etassa sandiṭṭhiko;
Etassa = that dhamma; sandiṭṭhaṃ = personally sees and experiences; sāmañña phalaṃ = the
advantages of being a bhikkhu; atti = there are; iti tasmā = therefore; so = that; dhamma ;
sandiṭṭhiko = is called sandiṭṭhika.
There are the advantages of being a bhikkhu and the advantages of attaining Magga which can
be experienced immediately, here and now and this dhamma is therefore called sandiṭṭhika.
Here ‘sāmañña’ means being a bhikkhu ar the attainment of Ariya Magga and the advantages
of being a bhikkhu is called ‘sāmañña phala.’ The meaning is that if one practises the dhamma,
one will experience the immediate advantages of being a bhikkhu or of attaining Ariya Magga.
The attribute of ‘Sandiṭṭhika’ is fully explained in the Samaññaphala Sutta of Silakkhandha
Vagga. In that Sutta the advantages of being a bhikkhu and the attainment of the Ariya Magga are
called ‘Sandiṭṭhika.’
Concerning this attribute ---
Only the causes of being a bhikkhu and the attaining of Ariya Magga are called ‘Sandiṭṭhika’;
and ‘Sāmañña’ and ‘Sāmaññaphala’ are dhammas which cannot keep away from each other.
In the Sāmaññaphala Sutta, King Ajātasattu asked the Buddha to reveal to him the advantages
to be gained, here and now, in this very life from being a bhikkhu. That is Sāmmaññaphala.
The Buddha answered thus:-
“Suppose a household servant of your joined the Order of the Saṃgha, without asking for your
permission. Even when you came to know of it, you would not take any action againse him.
Indeed, you should only pay respect to him, welcome him, and beg him to be seated. You should
invite him to accept offerings of the four requisites and also provide protection and security for
him according to the law.
[These are the advantages of being a bhikkhu experienced, here and now, by the king’s
household servant who had become a bhikkhu.]
“Before he became a bhikkhu, he had to pay respect to the king. When he became a bhikkhu, the
king had to pay respect to him; he received the king’s respect,” the buddha said.
In this Sāmaññaphala Sutta, being a bhikkhu is called ‘Sāmañña’ and the advantages of being
a bhikkhu is called ‘Sāmaññaphala’, which means the advantages experienced by becoming a
bhikkhu immediately in this very life.
This is not the only advantage.
In reality, by discarding the sense desire for worldly pleasures, the bhikkhu lives in peace and
happiness and it is an advantage personally experienced immediately on becoming a bhikkhu.
In this connection, the Cūḷadukkhankkhandha Sutta and the Mahādukkhankkhandha Sutta
from the third Vagga of Mula Paņņāsa and the fourth Sutta of Majjhima Paņņāsa ought to be
cited to show the evils of sense desire for worldly pleasures, but to save space they are not
quoted here.
As the advantages of the Sāsana Saddhamma can be personally experienced immediately, here
and now, in this very existence is called ‘Sandiṭṭhika.’
End of Attribute or Sanditthika.
----
Attribute of Akālika
Āgametabbo anāgata bhave phalakālo etassāti kālika.
Etassa = that dhamma; anāgate bhave = at a future existence; āgametabbo = have to wait for;
phalakālo = to experience the result; atti = there is; iti tasmā = therefore; sodhammo = that
dhamma; Kālika = is called kālika.
The dhamma whose result is to be experienced only in a future existence after one’s death is
the dhamma of the diṭṭhis (heretics) called ‘Kālika.’
Na kāliko akāliko: Kāliko = the kind of dhamma whose result is to be experienced at a future
time; na = it is not; iti tasmā = it is therefore; akāliko = called akāliko.
Take the dhamma of the Buddha. It produces special benefits and happiness, step by step, here
and now, in the present existence from the time one begins the practice. Because it gives special
benefits and happiness at once without delay, the dhamma of the Buddha is called Akālika.
With regard to the words ‘Kālika’ and ‘Akālika’, the discourse from Māra Sampayutta is cited
below.
At one time while the Buddha was dwelling in the valley called Sīlavatī, many bhikkhus were
practising insight neditation with mindfulness and diligence, free from distractions, at a place not
too far and too near from the Buddha.
At that time, Māra, in the guise of a brahmin, approached the bhikkhus and said:
Daharā bhavanto pubbajitā anikilitāvino kāmesu;
bhuñjantu bhonto mānussake kāme;
māsandiṭṭhikaṃ hitvā kālikaṃ anudhāvittha.
Bhavanto = Sirs; tumbe = you; daharā = at a yound age;
pabbajitā = have become bhikkhus; kāmesu = (worldly) sensual pleasures; anikilitāvino = have
not yet experienced. (Bhikkhus, you have become bhikkhus at a young age and you have
therefore not yet enjoyed the sensual pleasures of the human world).
Bhavanto = Sirs; manussakekāme = sensual pleasures of the human world; bhoñjantu = enjoy;
sandiṭṭhikaṃ = the sensual pleasures of the human world which are vailabe to you right now;
hitvā = forsaking; kālikaṃ = for the sensual pleasures of the devas for which you have to wait;
mā anudhāvittha = so not turn your minds (to them).
(Bhikkhus, enjoy (first) the sensual pleasures of the human world. Do not forsake these
pleasures, which are available to you right now, for the sake of the sensual pleasure of the devas
for which you have to wait. Do not let your minds run to the deva pleasures).
In the words of Māra -
1. ’Sandiṭṭhia’ means the sensual pleasures of the human world;
2. ’Kālika’ refers to the sensual pleasures of the devas to be enjoyed after death in the
nest existence.
Māra said thus thinking that the youthful bhikkhus had forsaken the sensual pleasures of the
human world and had renounced household life for the homeless life because they wanted to
enjoy the sensual pleasures of the devas which they expected to have in their next existence.
 The the bhikkhus replied thus:
“O Brahmin! We are not turning our minds to the sensual pleasures of the devas by forsaking the
sensual pleasures of the human world, which are available to us here and now in this present
existence. We are turning our minds, by forsaking the sensual pleasures of the devas which we
have to wait for in the next existence, to the special advantages of being a bhikkhu experienced
here and now in this very existence.
“O Brahmin! Sensual pleasures are in reality ‘Kālika’ dhammas one has to wait for to enjoy
them, the Buddha has said. They are all dukkha; they are the cause of much suffering; their faults
are countless.”
“O Brahmin! The life of a bhikkhu has immediate advantages which can be enjoyed here and
now in this very existence, it is said.”
The foregoing words mean that the sensual pleasures of human beings and devas are the
results of deeds done in former existences which are enjoyed in later existences. They are
therefore called ‘Kālika.’
(It means that they are dhammas whose results are experienced and enjoyed in future
existences).
In this connection, the special distinction between the Buddha dhamma and that of other
beliefs outside the Teaching of the Buddha will be explained.
1. ’Kālika’ is the dhamma whose results have to be waited for and enjoyed later.
2. ’Akālika’ is the Buddha dhamma that produces immediate resutls, here and now, in
this very existence.
Dhammas of the heretics outside the Teaching of the Buddha are Kālika dhamma; the Buddha
dhamma is ‘Akālika.’
Q. Why is the dhamma of the heretics ‘Kālaka’?
A. Under the method described in connection with the attribute of Svakkhata, the dhammas of
the heretics have no Practice of Purity (Brahmacariya) which is perfect in all respects, have no
jhānas and sampattis (Brahmacariya), have no Lukuttara Magga (Path to Nibbana)
(Brahmacariya).
They do not even have Lokiya Saddhammas called the guardian dhammas of the world which
have already been explained.
They do not therefore have the advantages of peace and happiness called Samaññaphala
which can be personally experienced and enjoyed immediately here and now in this very
existence.
Believing always that immediately after death they would go up to heaven where they will
enjoy eternal bliss they devot themselves for the whole of their lives to pay respect, to revere and
to honour their God, the creator and ruler of the universe and the Mahā Brahma. This is a
practice which amounts to self-mortification and so no benefits can be attained from it.
Mistaking what is not worthy of worship, outside the Teaching of the Buddha, for what is
worthy of worship, they keep themselbes unnecessarily busy by praying to it, by paying respect
to it and by honouring it.
As the advantages of the dhammas of the heretics are to be expected and experienced only in
the following existences, they are called ‘Kālaka.’
When it is said that their advantages are to be expected and enjoyed only in the Lokiya
Saddhammas; they are merely dhammas that will take the followers straight to Apaya in their
next existence.
[Though they practise the dhammas of the heretics with the aim of going up to heaven, after
death they will tumble down into Apaya.]
Q. Why is the Buddha dhamma ‘Akālika’?
A. The Buddha Dhamma is ‘Akālika’ (I.e. it has advantages which can be experienced here
and now in this very existence), because it has good practices of purity related to Lokiya
Saddhamma which is excellent at the beginning. There are the advantages of Likiya Saddhamma
which are experienced here and now in this very existence. Over and above Lokiya Saddhamma,
there are Sāsanā Saddhammas which embrace the Practice of Purity (Brahmacariya) and its
immediate advantages. For these reasons, the Buddha dhamma is truly ‘Akālika.’
In this connection, it might be contended thus –
As Lokiya Saddhammas are included in Buddha Dhammas, there are rebirths of beings (in
future existences) as human beings, devas and Brahmas as the result of these Lokiya Dhammas.
Considering therefore these rebirths of beings in happy destinations in future existences, are not
the Buddha Dhammas also ‘Kālika dhammas’, whose results have to be experienced in the
future?
It must be admitted that this contention is pertly right. Even though the Buddha Dhamma
might be called ‘Kālika’, the essence of the Lokiya Saddhamma is not the advantage of rebirth in
a happy destinatiion after death. The real essence of the Buddha Dhamma is ‘Samaññaphala
sandiṭṭhika’ (the advantage of experiencing immediately, here and now, in this very existence).
The wise in practising for the fulfilment of perfections do not practise for the sake of ‘Kālika’;
they practise for the sake of ‘Akālika.’
In the Māra Sutta which has already been quoted above, the reply of the bhikkhus to Māra
thus:
“Kālikañca kho mayaṃ hitvā sandiṭṭhikaṃ
anudhāvāma”.
Should be taken onto consideration.
Kho = really; mayaṃ = we (the bhikkhus); Kālikañca =the advantage of sensual pleasures to
be enjoyed in future existences; hitvā = discarding; sandiṭṭhikaṃ = only for the advantages of
being a bhikkhu to be esperienced immediately, here and now, in this very existence;
anudhāvāma = practise by directing our minds to it.
[Discarding the advantage of sensual pleasures to be enjoyed in future existences, we practise
by directing out minds at the advantages of being a bhikkhu to be experienced immediately, here
and now, in this very existence.]
For this reason, the Buddha Dhamma should be called ‘Akālika.’
Though it is a truly Akālika Dhamma, some practise it to enjoy its ‘akālika’ (immediate)
benefits. In the Mahāgovinda Sutta, when they gained penetrative knowledge of all the Sāsana
Saddhammas by this method, they enjoyed all the benefits of ‘Akālika.’
Those who could not gain penetrative knowledge of all of them but could gain only some,
would enjoy only part of the present existence which could lead them to happy destinations, they
would be reborn in happy destinations after their death.
The Sāsana Sakkhammas can lead a being at least to a happy destination. Though it is really a
dhamma which can produce immediate benefits, here and now, in this very existence, these
benefits will be in accordance with the degree of their perfections (pāramis), the maturity or
otherwise of their knowledge and the slowness or quickness of their acquisition of knowledge.
Winter is really a cold season, but one who as high fever will not feel the cold.
It might also be asked
It might also be asked: are there not among those who follow the Buddha’s Teaching concrete
cases of persons who do not practise the dhamma well and as a result they go to Apaya?
It is true. In thus being reborn in Apaya, it is only through the fault of those who do not
practise well. It is not through the fault of the Buddha’s Teaching. There is therefore no reason to
put the blame on Buddha’s Teaching for the rebirth in Apaya of those who do not practise well.
For example, those who have mastered the science of alachemy can gain great wealth and
longevity by transmuting mercury and iron into precious object or wishing stones. However,
those who tey to work thses elements without porper knowledge of science come to disaster. In
that case, it is not the fault of these elements but is entirely the fault of those who work with
these elements without proper knowledge of the science.
[It is believed that mercury or iron can be transmuted by alachemy into wishing stones which
have magical powers like Aladdin’s lamp of the “1001 Nights”. There are the legends of Shin
Ijjagona and Bo Bo Aung in Myanmar (Burma).]
The volition in the Four Magga consciousness, by its strength of immediateness of Anatara
and Samanantra, causes the arising of the Four Phalas, fruition of Maggañāna. This is also the
manifestation of the Akālika attribute of the Dhamma that its benefits can be experienced
immediately without delay in this very existence.
End of Akālika Attribute.

Attribute of Ehipassika
“Ito ehi imaṃpassa iti vidhānaṃ niyojanaṃ arahatiti ehi passiko”.
Ito = from that place; ehi = come here; emaṃ = this dhamma; passa = see, investigate;
itividhānaṃ = such imvitation; niyojanaṃ = urging; arahati = worthy of; iti tasmā = therefore;
ehipassiko = is called ehipassika.
It means ‘It is the noble dhama which is worthy of inviting and inducing people to come and
see (investigate) and to practise it, thus: Come here at once even though you have gained the
Wheel Treasure and you are a universal monarch; renounce your throne; join the Order of the
Saṃgha; hear the dhamma, scrutinize and contemplate its meaning with the eye of wisdom”.
As the Buddha Dhamma has three excellent characteristics and is therefore worthy of inviting
people from other places to come and see (investigate) it for themselves, it is called ‘ehipassika.’
Q. How is the dhamma worthy of inviting people to come and see (investigate) it?
A. As the dhamma will cause those invited to come and investigate it to thank joyfully and
warmly, to honour and to express their gratitude to those who invited them, it is said to be worthy
of inviting all to come and investigate.
Q. How do those who come and investigate the dhamma express their thanks, honour and
admire it?
A. They say, ‘Sirs, you have done us great honour by this deed of yours. Sirs, you have
brought us into this noble Teaching; it is indeed an excellent meritorious act. If you have not
brought us into the fold of this Teaching, we would have remained outside it and would have to
end our lives clinging to wrong beliefs. And we would certainly suffer in the four Apayas.
‘Sirs, you have brought us into the fold of this Teaching; you have thus saved us from Apaya
dukkha; and you are honoured and admired for it. In fact, whether you are honoured and admired
or not, being a Niyyānika dhamma which leads to liberation from the round of births and perfect
in meaning, grammar and detail, it is worthy for the wise who truly long for the well being of
others to bring them into its fold and to urge them to practise it.
In the Rajikārāma Vagga of Mahā Vagga Samyutta, it is said: “Bhikkhus ..... if you have
sympathy with friends and acquaintances or with relatives, and if those friends and acquaintances
and relatives should also feel that they should follow your advice, bhikkhus, you should
established them well in the four pre-requisites of Sotapatti Magga and thus establish in them the
base for the attainment of Magga”.
In this manner, the Buddha himself has urged the bhikkhus to bring those who deserve into
the fold of the teaching.
Four Pre-requisites of Sotapatti Magga.
1. Implicit faith in the Buddha;
2. Inplicit faith in the Dhamma;
3. Implicit faith in the Saṃgha;
4. Keeping the Precepts (Sīla).
[As these are the four factors leading to the attainment of Sotapatti Magga, they are called
Sotapattiyaṅgana Dhammas.]
In the admission of those who wanted to join the Order of the Saṃgha, the Buddha used the
formula “Come O Bhikkhu!”, (Ehi bhikkhu). [As soon as the Buddha said these words, the one
addressed to was miraculously turned into a full-fledged bhikkhu adorned in saffron robes and
provided with all requisites such as receiving-bowl.]
The formula the Buddha used in individual cases is:
“Ehi bhikkhu svākkhatto dhammo; cara brahmacariyaṃ; sammā dukkhassa antakiriyāya.”
Bhikkhu = O Bhikkhu; ehi = come; dhammo = the dhamma; svākkhatta = I have expounded
well; sammā = properly (without any violation); dukkhassa = dukkha (suffering and pain);
antakiriyāya = to put an end to; Brahmacariyaṃ = the Practice of Purity; cara = practise.
[Come O Bhikkhu! I have expounded the dhamma well. Practise the Practice of Purity
properly (without any violation) to put an end to dukkha.]
The formula the Buddha used in the admission of new bhikkhus in groups is:
“Etha bhikkhavo svākkhatto dhammo; cara brahmacariyaṃ;
sammā dukkhassa antakariyāya”.
Bhikkhavo = O Bhikkhus; etha = come; dhammo = the dhamma; svākkhatta = I have
expounded well; sammā = properly (without any violation); dukkhassa = dukkha (suffering and
pain);
antakiriyāya = to put an end to; Brahmacariyaṃ = the Practice of Purity; cara = practise.
[Come O Bhikkhus! I have expounded the dhamma well. Practise the Practice of Purity
properly (without any violation) to put an end to dukkha.]
Thus, there were more than one hundred thousand bhikkhus at the time of the Buddha whom
the Buddha called ‘Ehi Bhikkhu!” in the avobe manner and addmitted into the Order.
Besides -
“Etha bhikkhave silavanto hottha; Patimokkha
saṃvara saṃvuta viharatha.”
Bhikkhave = bhikkhus; etha = come; sīlavanto = observing the procepts; hotha = let you be;
Patimokkha Sīla Saṃvaravuta = observing the code of conduct (Vinaya) called Patimokkha
Saṃvara Sila; viharatha = dwell.
[Come O Bhikkhus, always be observing moral precepts as well as the code of conduct for the
bhikkhus.]
The Pali texts quoted above show that the Buddha himself invited now bhikkhus into the fold
of the Teaching.
The Buddha not only invited and admitted new bhikkhus but also householders into the fold
of the Teaching.
“Etha tumhe Kāḷāmā ....Come O dāyakās (supporters) belonging to the Kāḷāma clan ! Come ! ....
“Etha tumhe Sāḷa .... Come O Dāyakās (supporters) belonging of Sāḷa clan ! Come ! ....
“Etha tumble Baddiya ... Come I dāyakās (supporters) belonging to Baddiya clan ! Come !
And so on.
[The above show the Pali formula which begins with the world ‘Ehi.]
In the second Vagga of Nidāna Vagga Samyutta, the Buddha teaches -
‘Jātipaccayā bhikkhave jarā maraņaṃ uppādavā
Tathāgatānaṃ anuppādāvā ṭhitava sādhātu;
Taṃ Tathāgata abhisambujjhati; abhisambujjhitvā
deseti; passathāticāna”
Bhikkhave = bhikkhus; jātipaccayā = due to jāti (birth, new existence); jarā maranaṃ = ageing
and death; uppajjati = occurs; Sādhātu = the occurrence of ageing and death is the nature of the
elements; Tathāgatānaṃ = of the Buddha; Uppādāvā = at the time of appearance; anuppādāvā =
not at the time of appearance; ṭhitavā = is (always) in existence.
Taṃ = the nature of the elements of the occurrence of againg and death due to birht; Tathāgato
= the Buddha; abhisambujjhati = knows by his penetrative insight; abhisambujjhitvā = after
knowing by his penetrative insight; deseti = teaches beings;
tumhe – you all; passatga – see; itsa – thus; āha – the Buddha teaches.
[Bhikkhus, due to birth (new existence), ageing and death occurs. This is the law of nature
which is in existence all the time, whether a Buddha appears or not. Knowing by his penetrative
insight this law of nature, the Buddha teaches it to beings.]
Avijjā paccayā bhikkhave saṅkhāra,
passathāti cāha.
Bhikkhave – bhikkhus; avijjāpaccayā – due to ignorance; saṅkharo – volitional activities;
uppajjanti – occurs; tumbe – you all; passatha – see; itisa – thus; āha – the Buddha teaches.
[Bhikkhus, due to ignorance, volitional activities occur. You should all see (understand) it, the
Buddha teaches.]
From these Pali texts, it should be understood that the Buddha himself urges all to see
(investigate) the dhamma.
[This shows the Pali formula with the word ‘Passa’ (see, investigate)]
Of two ways of urging, ‘Ehi’ .. and ‘Passa ...’, the ‘Ehi’ formula embodies the invitation to
come (join) the Order while ‘passa’ formula embodies the urge to practise the dhamma
(vipassanā bhāvanā, insight meditatioin) to experience the advantages).
As the dhamma is worthy of asking all to come (ehi) and see (investigate) (pass), it is called
‘Ehipassika.’
In this world when an invitatiion is sent out, it would be proper only if those who come in
response to it are warmly received, generously entertained or honoured and offered gifts.
Likewise when an invitation is issued to come and see (investigate) the dhamma, it would be
proper only if those who respond to it by coming to take refuge in the dhamma and to practise it
can gain great advantages because then only should the dhamma be called to be worthy of
inviting all to come and see.
The dhamma expounded by the Buddha is said to have three characteristics of excellence ----
excellent at the beginning, in the middle and at the end.
Those who respond to the invitation and are admitted to the Order of the Saṃgha can enjoy at
least the advantage of rebirht is happy destinations (sugati bhumis) and the noblest and the
greatest advantage of the attainment of the bliss Nibbāna. For this reason, the Buddha dhamma is
worthy of inviting all to come and see.
In the world, when an invitatioin is issued to attend a function or ceremony, to see a treasure,
or to visit a wonderful garden, only if those who accept it can have pleasure, can be filled with
wonder at what they see and cannot forget it sll their lives, would it be worthy of sending such an
invitatioin.
In like manner, it is worthy to send out the invitation to come and see the dhamma because the
advantages to be gained include -
1. enjoying the marvellous taste of the meaning and the Pāḷi;
2. feelilng of dellightful satisfaction and serenity;
3. ability to get rid of mental depravities;
4. enlargement of one’s knowledge;
5. improvement of one’s present state.
The Buddha dhamma can give the above advantages to those who practise it, who
contemplate with vipassanāñāna (knowledge of insight meditation) and paccavekkhanāñāna
(raflective knowledge).
It is therefore worthy of sending out invitations to come and see and is therefore called
‘Ehipassika.’
The dhammas of other beliefs are not worthy to send out such an invitation to come and see.
They have no Svākkhata (well-expounded) attribute. There are not only no advantages for those
who have been induced to get into their fold, but they would have the disadvantage of rebirth in
Apaya after death. They are therefore not worthy of sending out invitations to come and see.
Those who come into their fold and practise their dhamma cannot have such advantages, as
enjoying the marvellous taste of the meaning and Pāḷi, feeling of delilghtful satisfaction, etc.
They only have the disadvantage of getting deeply sunk in the mire of wrong beliefs and of
successfully owing the seed of going deeper and deeper into Apāya. Wrong beliefs (micchā
dhamma) are not worthy of sending out invitations to come and see.
As the Buddha dhamma is worthy of urging people to come and see it, those who thus urge
and invite other to come and see it gain great merit. As the dhamma of other beliefs is not worthy
of sending out such an invitation, those who urge others to come and see that dhamma can only
have the disadvantage of gaining demerit and rebirth in Apāya.
In the Terasama Vagga of Ekaṅguttara Pāḷi text, the Buddha teaches ---
Dukkharakkhāte bhikkhave dhammavinaye yo ca samādapeti, yañca samādape to, tadatthāya
paṭipajjati, sabbe te bahuṃ apuññaṃ pasavanti, taṃkissa hetu, dukkharakkhā tattā bhikkhave
dhammassa;
Svākkhāte bhikkhave dhammavinaye bahuṃ puññaṃ pasavanti; taṃ kissa hetu; svākkhhātattā
bhikkhave dhammassa.
Bhikkhave – bhikkhus; durakkhāte – ill-preached; dhammavinaya -dhamma and rules of
conduct; yoca – person; samādapeti – urges; yañca – that person; samādapeti – urges; samādapito
– being urged; yoca – that person; tadatthāya – as urged; person who is urged; bahuṃ – much;
apuññaṃ – demeritorious deeds; pasavanti – accumulates.
[Bhikkhus, one urges another to practise the dhamma which is ill-preached and to observe the
rules of conduct which are ill-prescribed. The one who is urged thus, practises the dhamma and
observes the rules of conduct (ill preached and ill-prescribed) as urged. Both the one who urges
and the one who is urged to practise and observe accumulate demeritorious deeds.]
Taṃ – such a state of affairs; kissahetu – what is the reason for the arising of; bhikkhave –
bhikkhus; dhammassa – wrong dhammas; durakkhātattā – are dhammas which are ill-preached.
[The reason for the arising of such a state of affairs is because the wrong dhammas (micchata
dhannas) are ill-preached.]
bhikkhave – bhikkhus; svākkhāta – well – preached; dhammavinaye – the Teaching (called
Suttanta, Abhidhamma and Vinaya); evaṃkate -urging, pasavanti – accumulate. Taṃ – such a
state of affairs; kissahetu – what is the reason for the arising of; dhammassa – of the Teaching
called Suttanta, Abhidhamma and Vinaya; Svākkhāta – is well-preached and has the attribute of
Svākhātta.
It might be observed here
The heretics outside the Teaching of the Buddha urge people to join their sect and those who
join it practise their dhamma according to their instructions. As their dhamma has no dhamma
sampatti (successful attainments), they do not urge to join by extolling the attributes of their
dhamma.
In fact they lure people to join their sect by promises of worldy gains and sensual pleasures to
be enjoyed in the present existence.
“Ayañca loko yebhuyyena āmisagaru
kova hoti”
This world is accustomed to pay attention to material gains and the five kinds of sensual
pleasures.
Attribute of Opanevvika
“Upecca nayanaṃ upanayo.”
Upecca – closely, perpetually; nayanaṃ – bearing, carrying; upanayo – bearing closely.
The text means bearing the dhamma closely to oneself and to others, teaching the dhamma to
the others; making the dhamma close to oneself, making the dhamma close to others.
“Attūpanayaṃvā parūpanayaṃvā kātuṃ
arahatīti opaneyyiko”
Yo dhammo – the dhamma; attūpanayaṃvā – bearing closely to oneself; parūpanayaṃvā –
bearing closely to others; katuṃ – to so; arahati – worthy of; iti tasmā – therefore; so dhammo –
that dhamma; opaneyyiko – is called ‘opaneyyika.’
[Because this dhamma is worthy of bearing closely in oneself and bearing closely to others, it is
called Opaneyyika.]
How it is being borne close to oneself - “This dhamma is established in me; I am also
established in that dhamma. Thus the dhamma is worthy of being borne closely to me; I am
worthy of bearing it closely in me.”
How it is being borne closely to others – This dhamma is established in others; others are also
established in that dhamma. Thus the dhamma is worthy of being borne closely to others; others
are worthy of being borne to it.
For this reason it is called “Opaneyyika”.
Q. Why is the dhamma worthy of being borne closely?
A. Because the dhamma cultivates faith in those who have no reverence and faith before; and
because it prevails on those who already have reverence and faith in it to practise it in the
prescribed manner, it is worthy of being closely (perpetually) borne (in mind).
To make it clearer
There are those who do not revere the Buddha dhamma and those who only have a superficial
reverence and do not practise it sincerely. When the worthiness of the dhamma to be perpetually
borne in them is explained, those who did not revere before, come to have faith in the dhamma.
Those who had only superficial reverence start to practise it sincerely and to bear perpetually in
their minds. This is true.
The Buddha teaches ‘Taṃkiṃ maññasi Anuruddha .....
“O Anuruddha! What do you think of what I am going to say?
“Seeing what advantages does the Buddha tell his disciiples about the rebirth in new existences
of some disciples who passed away, disclosing that such and such disciple was reborn in such
and such plane of existence, and such and such disciple was reborn in such and such plane of
existence?”, the Buddha asked.
The Venerable Anuruddha replied, “Venerable Sir, the Buddha is the source of all the
dhammas we have learnt. May I request the Buddha, himself to answer the question so that all
the bhikkhus may take note of it and put it into practise.”
“O Anurruddha! There are sons of good families who have faith and reverence in the dhamma,
who find delight and joy in the dhamma. When they hear the words of the Buddha regarding the
rebirths in the three states of existence (sensuous, meterial and fine material realms) of beings
who passed away from this existence, they bear the dhamma in their minds and practise it with a
view to attain higher planes when they die. Such an action on their part will bring about their
welfare and happiness for a long time to come,” the Buddha said.
The dhamma which is borne closely to the individual and which is shown in close associatiion
with the individual will foster faith who have not got it before and will make those who have
faith but do not practise it, to begin to practise it well. The Buddha taught the dhamma to beings
only after he had known it by his own intellect and had closely borne it to himself.
Q. How did the Buddha closely bear the dhamma to himself before he taught it to beings?
A. From the time he left the household life for the homeless lofe till he expounded the
Dhamacakka (started rolling the wheel of the dhamma), the Buddha had preached the causes for
the appearance of the Buddha and the appearance of the Buddha, explained many practices
concerning the attributes of the Buddha and delivered many discourses to a large number of
individuals.
Besides, he expounded the attributes of the Buddha, already explained above, and the
perfection of the Teaching.
He sometimes explained to multitudes the Buddha’s incomparable practice and morality,
jhānas, concentratioin, attainments and supernormal powers. He also demonstrated his
miraculous powers. All thses discourses and actions showed the bearing of the dhamma to
himself.
Q. How does the Buddha teach the dhamma after showing the manner it is being borne to
others?
A. The Buddha often extolled the qualities of morality (Sīla), concentratiion (samādhi), and
knowledge (paññā) of his senior disciples, such as the Venerables Sariputta, Moggallana,
Mahākassapa and so on admidst four classes of disciples (bhikkhus, female bhikkhus, lay
disciples and female devotees).
Moreover, he also extolled the qualities of morality, concentration and knowledge of such lay
disciples as householders Hattha ḷāvaka, Citta, Ogga, etc.
All these prove the fact that the Buddha teaches the dhamma after it has been closely borne to
others.
In the Mahānidāna Kssapa Samyutta, the Buddha says –
“Bhikkhus, I, the Buddha, can enter into in the first jhana and remain absorbed in it as long as I
wish. Bhikkhus, the Venerabvle Kassapa can also enter into the first jhana and remain absorbed
in it as long as he likes.”
By these words, the Buddha explains his ability and Venerable Kassapa’s ability to enter into
and remain absorbed in nine states of absorption one after another successively (Anupubhavihara
samapatti).
Besides, there are the Buddha’s words which show that apart from the Venerable Kassapa,
there were other disciples endowed with such abilities.
All these show that the dhamma is closely borne to himself and to others.
Likewise, the senior disciples also on appropriate occasions had disclosed the extra ordinary
attainments of the Magga and Phala either to the Buddha or among themselves. Such disclosures
also prove that they bore the dhamma closely to themselves and the dhamma existed in them.
Then the lay disciples and female devotees who led household lives had also shown how they
had borne the dhamma closely to themselves.
In the Citta Vegga of Khandha Vagga Samyutta, householder Citta asked the Venerable Aceḷa
Kassapa, ‘Venerable Sir, for how many years have you been a bhikkhu?”
The Venerable Aceḷa Kassapa replied, “I have been a bhikkhu for thirty years.”
“Venerable Sir, during these thirty years you have been a bhikkhu, have you attained any jhānas,
abhiññās, (supernormal powers), Magga and Phala? Have you gained knowledge worthy of an
Ariya? Do you dwell in peace and serenity?”
“O Householder! I have no such attainments at all.”
“How amazing it is! It is extraordinary! Look, he has been a bhikkhu for thirty years, yet he has
not attained even one jhāna, abhiñña, Magga or Phala! He has not gained knowledge worthy of
an Ariya! He does not dwell in peace and serenity!”, Householder Citta exclaimed.
At this, the Venerable Aceḷa Kassapa asked: “O Householder! For how many years have you
been a lay devotee?”
“Thirty years, Venerable Sir”.
“During these thirty years you have been a lay devotee, have you attained any jhānas, abhiññās,
Maggas or Phalas? Have you gained knowledge worthy of an Ariya? Do you dwell in peace and
serenity?”
Householder Citta replied, “Yes, I have, Venerable Sir. In fact, I can enter into the first jhāna
and remain absorbed in it as long as I wish. I can do the same with the second, third and forth
jhānas. O Venerable Sir, if I were to die before the Buddha, he would have declared ‘Had
householder Citta been attached to fetters, he would be reborn in a sensuous plane, but he had no
such fetters’”
At this the Venerable Aceḷa Kassapa exclaimed, “O Bhikkhus! How marvellously perfect is
the dhamma which is well-expounded! It is wonderful! Even a householder wearing a white
garment could by practising it, attain jhāna, Magga and Phala, which by far surpassed the
benefits attainable by worldly practices. He could gain knowledge worthy of an Ariya! He could
dwell in peace and serenity!”
The reply of Housholder Citta revealed that he had attained jhānas; he was free from the lower
worldly fetters; he was an Anāgamī (he had realized the third level of enlightenment), That is he
had borne the dhamma closely to himself.
A female devotee named Nandamātā disclosed to the Venerable Sariputta that she had also
borne the dhamma closely to herself.
It is true. In the seventh Mahāyañña Sutta of the seventh Anguttara Text, she said to the
Venerable Sariputta -
“Venerable Sir, in this Teaching I can enter into the first jhāna and remain absorbed in it as long
as I wish. I can do the same with the second, third and fourth jhānas.
Venerable Sir, there are five kinds of lower fetters which can send one to the lower planes of
existence. I can see none of these fetters remaining unobliterated in me.”
Q. How many such lay disciples and female devotees were there in the days of the Buddha?
A. In the Janavasabha Sutta, it says -
“Bhikkhus, there were more than 2,400,000 un-named individuals who had faith and veneration
and had taken refuge in the Buddha, Dhamma and Saṃgha; who had morality cherished by the
Ariyas; who were citizens of Magadha that had served the Buddha; who had become Sotapannas
who had gained first level of enlilghtenment) and had been disciplined in the dhamma; who had
passed away and had been reborn in the deva realms. They also included Sakādāgāmis (who had
gained ssecond level of enlightenment).
“Atthāyaṃ Itarāpajā,
Puñña bhāgāti memano;
Sankhātuṃ nopi sakkomi;
Musāvādassa Ottapaṃ”
Ayaṃ – more than 2,400,000 individuals already mentioned; atti – there were; itarā – besides
these 2,400,000 individuals; pajā – the people; puññabhagā – were all who have the qualities of
Sotapatti; iti – thus; me – my; mano – mind; saṅkhātuṃ – to count; nopisakkomi – unable;
musāvādassa – telling falsehood; Ottappaṃ – fear.
The above means that there were 2,400,000 Sotapannas and Sakādāgāmis who had died in the
kingdom of Magadha and had been reborn in the deva realms. Besides them, there were
uncountable number of virtuous worldlings in Magadha.
Moreover, the Suttantas say that even in the small village of Nātika, there were more than 50
Anāgāmis, 90 Sakādāgāmis and 500 Sotapannas.
In the remaining kingdoms of Kāsi, Vajjī Mallā, Ceta, Vaṃsa, Kuru, Pañcala, Majjha,
Sūrasena, etc. there had been very large numbers of people who had died and had been reborn in
higher planes of exixtence, the Buddha said.
[The exact numbers of these people were not given in the discourses but in Milanda Pañnā, it
is said there were 50,357,000 in Kosala kingdom.]
Thus, as the dhamma is worthy of being borne closely to oneself and to others, it is called
‘Openeyyika’ (Some pronounce it ‘Opanayika’)
The Essence
The essence of the attribute of Opaneyyika is that as the dhamma is worthy of being borne
closely to one and one is worthy of being borne closely to the dhamma, and as the dhamma is
worthy of being borne closely to others and others are worthy of being borne closely to the
dhamma, it is called ‘Opaneyyika.’
[In short, it means the dhamma is worthy of being shown closely to the individual; and the
individual is worthy of being shown closely to the dhamma.]
One who has attained jhānas, abhiññās (supernormal powers), Maggas and Phalas should
show by bearing the dhamma closely to himself that he has attained jhanas. Abhiññās, Maggas
and Phalas.
By doing so, those who have no faith in the dhamma may come to have faith in it, those who
have faith in it, but do not practise it may be inspired to practise it to become established in the
dhamma. Such advantaages can be gained.
 To give an example, if a person is a king, he should speak of his qualification of being a king
in reference to himself. Likewise those who have such special qualifications should speak of
them in reference to themselves. By doing so, they will enjoy the benefit of being respected by
others.
As the dhamma is worthy of being expounded in close association with the individual, the
Buddha disclosed the dhammas established in himself and in his disciples whenever he had an
opportunity to do so.
End of Opaneyyika Attribute.

Attrubute of Paccattaṃ Veditabbo Viññuhi.

‘Paccattaṃ’ means separately, individually.
A person who has been endowed with wisdom from birth (inborn wisdom) (that is ‘tihetuka’
person, one who has three root conditiions of alobhs, adosa and amoha, absence of greed, hatred
and bewilderment) is called a ‘Viññuhika.’
Distinction between Viññuhika and Paṇḍita persons.
Paṭisandhiyaṃ jāti paññāvasena viññu,
Pavattiyaṃ dittha, suta, cintā, paññā,
Vasena paṇḍito.
1. One who has inborn wisdom is a ‘Viññuhi.’
2. One who becomes wise by acquiring knowledge after birth through seeing, hearing
and thinking is called a ‘Paṇḍita.’
As the dhamma can be realized and experienced individually only by those with inborn
wisdom, and is not worthy of those with no inborn wisdom, to realise and experience it, it is
called ‘Paccattaṃ veditabbo viññuhi.’
In other words, as only the wise can individually realize and experience (by their own effort
and practice), it is called “Paccattaṃ veditabbo viññuhi.’
In other words, it is not enough merely to have faith and reverence. The wise should by their
own effort, practice and wisdom realize and experience it individually. It is therefore called
‘Paccattaṃ veditabbo Viññuhi!.
Only concern of the wise, no concern
of the unwise.
Q. Why is the dhamma worthy only of the wise to realize and experience it individually and is
no concern of unwise?
A. Attainments of jhānas, Maggas and Phalas are profound matters. They are very deep and
difficult for ordinary persons to comprehend even when they are clearly and thoroughly
explained.
However much a person who has no inborn wisdom might be clever in worldly affairs, he will
be baffled and will be unable to make head or tail when faced with profound dhammas.
When one puts his intellect to work to comprehend a profound dhamms, he comes to known
his own actual intellectual ability, whether it is keen or dull, swift of slow.
The inborn intellect gets sharper and sharper as it tackles more and more profound matters.
The acquired intellect, on the other hand, is like a ship sailing in shallow waters. Though it may
be deen, penetrating and efficient in dealing with matters which are not profound, when faced
with a problem which calls for penetrative insight, it shrinks and becomes powerless.
For example, say there are two knives, one made of excellent steel and the other made of
ordinary iron. When they are whetted on a grinding slab, they are equally sharp, but when they
are used to cut a length of hard wood -
(1) the edge of the knife made of ordinary iron gets bent and does not cut the wood and
the work is not accomplised.
(2) the steel knife cut through the wood easily and the work is accomplished.
From this example, the difference between the powers of the inborn intellect and the acquired
intellect in the comprehension of profound dhammas which requires penetrative insight should
be understood.
That is the reason why profound dhammas can only be realized and experienced by the wise
and it is no concern of the unwise, it is said in the Mahavitakka Sutta, Atthaṅguttara third Vagga.
The Buddha said to the Venerable Anuruddha who was reflecting upon the qualilties of
Mahapurisa (great men, such as the Buddha, Paccekabuddhas, universal monarchs, etc.), thus:
‘O Anuruddha, excellent, excellent! O Anuruddha, you are reflecting on the qualities of
Mahāpurisa, (a great personality) excellent!

Eight Qualities of Mahāpurisa.

1. Appicchassāyaṃ dhammo, nayaṃ dhammo mahicchassa:
This is the dhamma of those who are easily satisfied and who have few wants; not the
dhamma of those who are not esily satisfied and are greedy.
2. Santuṭṭhassāyaṃ dhammo, nāyaṃ dhammo Asantuṭṭhassa:
This is the dhamma of those who are easily contented: not the dhamma of those who are not
easily contented.
3. Pavitittassayaṃ dhammo, nāyaṃ dhammo saṅgaņikārākassa.
This is the dhamma of those who are used to dwelling in seclusion and quietness; not the
dhamma of those who delight in company.
4. Araddha vīriyassāyaṃ dhammo; nāyaṃ dhammo kusitassa;
This is the dhamma os those who strive dilighently; not the dhamma of those who are lazy
and indolent.
5. Upaṭṭhitassatissāyaṃ dhammo; nāyaṃ dhammo muṭṭhassatissa:
This is the dhamma of those who are steadfastly mindful; not the dhamma of those who are
forgetful.
6. Samāhitassāyaṃ dhammo; nāyaṃ dhammo asamāhitassa:
This is the dhamma of those who are not tranquil and calm; not the dhamma of those who are
not tranquil and calm.
7. Paññāvatoyaṃ dhammo: nāyaṃ dhammo dubbaññassa:
This is the dhamma of those with inborn wisdom; not the dhamma of those without wisdom.
[The above are seven qualities of mahāpurisa the Venerable Anuruddha was reflecting upon.
The eighth quality shown below is added by the Buddha.]
The Buddha said: ‘O Anuruddha! If you are reflecting upon the qualities of mahāpurisa, add
the following as the eighth quallity.”
8.” Nippapañcassāyaṃ dhammo; nāyaṃ dhammo pacañca rāmassa:
This is the dhamma of those who strive to have no delay in freeing themselves from
defilements and other hindrances (I.e. to shorten the length of their saṃsarā – round of birhts):
not the dhamma of those who do not strive to get rid of defilements and other obstacles in their
spiritual progress (and thus prolong the length of their saṃsarā).”
[In these qualities of mahāpurisa, dhamma should be taken to mean Magga, Phala, Nibbana,
jhāna, samādhi (concentration) and samāpatti (attainments).]
Paṇḍita Dhamma.
Besides the 10 ways of virtuous action (Kusalakammapathas) are Paṇḍita dhammas which are
praised by the wise. ‘Dāna’ (almsgiving, charity), is also Paṇḍita dhamma and so also are Sīla
(morality), the Eight Precepts of Uposatha Sila. Likewise, the habit of seeing and listening to
their dhamma, bearing their dhamma in mind and practising it are also Paṇḍita dhamma.
In the Tikaṅguttara Pāḷi Text, the Buddha teaches -
‘Tiņimāni bhikkhave paṇḍita paññattāni sappurisa
paññattāni; dānaṃ bhikkhave paṇḍita paññattaṃ
sappurisa paññattaṃ; pabbajjā .... (p) .. mātāpītu
upaṭṭhānaṃ paṇḍita paññattaṃ sappurisa paññattaṃ.”
Meaning: bhikkhave – bhikkhus; paṇḍita paññattāni - (dhammas) the wise proclaim (praise);
sappurisa paññattāni – the virtuous proclaim (praise); imānitīņi – these three kinds (of dhamma
which will be shown below); bhikkhave – bhikkhus; dānaṃ – almsgiving, charity; paṇḍita
paññattaṃ – the wise praise;sappurisa paññataṃ – the virtuous praise; pubbajja – becoming a
bhikkhu; paṇḍita paññataṃ – the wise praise; sappurisa paññattaṃ – the virtuous praise; mātāpītu
upaṭṭhānaṃ – looking after parents; paṇḍita paññattaṃ – the wise praise; sappurisa paññattaṃ –
the virtuous praise.
According to the above passage, almsgiving, becoming a bhikkhu and looking after parents
are dhammas which the wise praise.
Besides, the Buddha teaches ‘Pañcimāni bhikkhave dānāmi mahādānāni’, which means that
the keeping of the Five Precepts are five great deeds of charity.
Apart from the above, all virtuous deeds which developsone’s knowledge and all excellent
and noble dhamma are Paṇḍita dhamma which the wise praise and which only the wise can
realize and experience individually, called ‘Paccattaṃ Veditabbo Viññuhi.’
To explain it another way
Tajing ‘veditabbo’ to mean ‘realize and experience’, it should be understood that the taste and
flavour of the meaning of the dhamma can only be realised and experienced (appreciated)
individually by the wise and the dhamma is therefore called ‘Paccattam Veditabbo Viññuhi.’
The taste and flavour of the meaning of the dhamma and of the Pāḷi cannot be realized and
experienced by persons with ordinary kamma (deeds), pañña (knowledge) and pārami
(perfections). According to the Buddha’s words - “Sabbaṃ rasaṃ dhammaraso jināti”, the taste
and flavour of the dhamma surpass all other tastes and flavours in the world. The taste and
flavour of the dhamma which surpass all other tastes and flavours are therefore not the concern
of ordinary, foolish persons; it is the individual concern of the wise.
[This meaning should be known from the floolwing sutta of the Brahma Vagga of the Fifth
Aṅguttara Pāḷi Text]
At one time the brahmin named Kāraņapāli of Vesāli asked the brahmin named Piṅgiyāni -
Q. O Friend Piṅgiyāni! What benefit do you expect by revering the Buddha so greatly?
A. O Brahmin Kāraņapāli! For example, just as a person who is used to have delicious food
cannot enjoy, cannot be satisfied and contented with inferior food other than delicious food, I
who have heard the Buddha dhamma -
(a) as a discourse,]
(b) as a beautiful poem,
 (c) as an exposition,
(d) as a wonderful and mysterious thing,
cannot enjoy, cannot be satisfied and contented with, the discourses of other samanas and
brahmanas.
Another Example
To give another sample, suppose a man who is famished and weak gets a honey-comb and
licks it from its various sides. From whichever side he licks, he gets the un-adulterated sweet
taste of honey; no other taste.
Another Example
Suppose a man who is liiking for sandal wood gets a length of that wood and he smells it at
the upper end, in the middle and at the lower end. At whichever part he smells it, he gets the un-
adulterated scent of sandal wood; no other scent.
Thus the unwise and the foolish are not worthy of realizing and experiencing the dhamma,
and in reality only the wise can individually realize and experience it and is therefore called
‘Paccattaṃ veditabbo viññuhi.’
Further Explanation
If the word ‘paccatta’ in the pharse ‘paccattaṃ veditabbo’ is taken to mean ‘singly,
individually experience’, it is not enough to merely have faith in the dhamma, to be pleased with
it, to have heard it (from others); to reflect upon the circumstances, or to accept after intelligently
pondering on a belief, it must be individually experienced by one.
In the Nidana Vagga Samyutta, the Venerable Paviṭṭha said to the Venerable Musila -
“Aññatareva āvuso Musila saddhāya; aññatara rūciya
aññatara anussavā; aññatara ākāra parivitākkā;
naññatara diṭṭhi nijjhāna khantiyā; atthi āyasamato
musilassa paccatta mevañānaṃ jatipaccayā jarā
maraņanti.”
In this passage, ‘paccatta’ means ‘individually, personally.’ And it negatives the five dhammas
beginning with ‘merely to have faith.’
Meaning; Avuso Musila – friend Musila; saddhāya – merely to have faith; aññatareve –
putting aside; rūciva – merely to be pleased with; aññatareva – putting aside; anussava – to have
heard (from others); aññatareva – putting aside; ākāra parivitakka – to reflect upon all
circumstances; aññatareva – putting aside; diṭṭhinijjha khantiyā – to comtemplate according to
one’s own view; aññatareva – putting aside; ñyasmato musilassa – friend Musila; jatipaccaya –
on account of rebirth; jarā maraņ – ageing and death arise; paccameva – nidividually seen and
experienced; nānaṃ – the knowledge; atthi – there is.
[Friend Musila, putting aside merely to have faith, to be pleased with, to have heard (from
others), to reflect upon all circumstances and to accept after intelligently pondering on a belief,
there is (true) dnowledge which is derived from seeing and experiencing individually, such as the
fact that on account of rebirth, ageing and death arise.]
The Venerable Musila’s words
In reply, the Venerable Musila says -
“Aññatareva āvuso paviṭṭha saddhāya; aññatara
rūciyā, aññatara anussavā, aññatara ākāra parivitakkā;
aññatara diṭṭhi nijjhana khantiyā; ahametaṃ jānāmi,
ahametaṃ passāmi, jāti paccaya jaramaraņanti.
Meaning: Āvuso paviṭṭha – friend Paviṭṭha; saddhāya – merely to have faith; aññatara –
putting aside; ruciyā – to be pleased with; aññatara – putting aside; anussavā – to have heard
(grom others); aññatara – putting aside; ākāraparuvitakka – to reflect upon circumstances;
aññatara – putting aside; diṭṭhi nijjhana khantiyā – to accept after entelligently pondering on a
belief; aññatara – putting aside; jati paccaya – on account of rebirth; jarā maraņanti – ageing and
death arise; etaṃ – of this nature; ahaṃ – I, personally; jānāmi – have known; have experienced;
etaṃ – this nature; ahaṃ – I, myself; passāmi – see.
[In brief, it means that I, myself, have personally experienced and seen the truth of the fact
that on account of rebirth, ageing and death arise.]
In the above Pāḷi text -
the words ‘ahametaṃ jānāmi’ show the knowledge of Paccatta knowledge.
Seeing, realizing and experiencing personally and individually are shown by the words
‘Sacchikaraņa’, ‘atta paccakkha’, ‘paccatta’, but merely to have faith, to be pleased with, to have
heard (from others). etc. cannot be said to have been denoted by the words ‘paccata’,
‘sacchikaraņa’ and ‘attapaccakkha.’
Special nature of Saddhā, ruci, akara parivatta,
dhiṭṭhi nijjhanakhanti
1. Mere faith is called ‘saddā.’ Faith is not ‘ñāna’ knowledge. When one has faith in a
person, one tends to believe in what ever he says. Such faith cannot be said to be real
knowledge (pañña).
2. To be pleased with is called ‘ruci.’ It is delilght. Whether a thing is right of wrong,
one can be delighted with it according to the inclination of the mind. ‘Ruci’ cannot
therefore said to be real knowledge (pañña).
3. To have heard (from others) is called ‘anussavā.’ Taking note of what is heard (from
others) is not knowledge. It is a thing which cannot be decided by common sense.
4. To reflect upon various circumstances is called ‘Ākārapari vitakka.’ The views arrived
at through such reflection are not real knowledge. They are produced by the force of
reflection. There is a vast difference between the view resulting from reflection and
the view resulting from personal experience and knowledge.
5. Acceptance after intelligently pondering on a belief is called ‘diṭṭhi nijjhana khanti.’
This is also not true knowledge. When one ponders a belief according to one’s own
inclination, one comes to accept it.
For example, when one who has accepted the belief that the world is created by an almighty
God ponders on the basis of that belief he comes to accept that belief. It is not genuine
knowledge.
The expression ‘Diṭṭhi nijjhana khanti’ might be broken as follows:
(a) ‘Ditthi’ is view or belief;
(b) ‘nijjhana’ is pondering, considering, reflecting;
(c) ’khanti’ is accepting or liking.
(It therefore means that when one ponders on a belief one comes to accept it as true.)
Only the knowledge one attains by individual or personal experience (paccatta or
sacchikarañāna) can go away with the five kinds of what seem to be true knowledge.
The dhamma (teaching) of the Buddha should, therefore, be seen and experience, individually
or personally, independently of faith, (saddā), liking (ruci), hearing from others, careful
reflection and pondering over intelligently, it is called ‘Paccattaṃ Veditabbo Viññuhi.’
 End of the Attributes of the Dhamma.

C. MEDITATION OF RECOLLECTING THE ATTRIBUTES OF

THE SAṃGHA.
Meditation of recollecting the attributes of the Saṃghā means repeated mindfulness of the
attributes of the Saṃgha, disciples (bhikkhus) of the Buddha, beginning with the attribute of
Suppaṭipannatā (that the disciples of the Buddha are endowed with the right practice for the
attainment of the Ariya Path of Eight Constituents).
The yogi who wants to take up the meditation of recollecting the attributes of the Saṃgha
should, first of all, get himself well versed in the nine attributes. He should recollect repeatedly
that the disciiples of the Buddha are endowed with the right practice (Suppaṭipanna), etc. unlike
the followers of the teachers of wrong views who persue the wrong practice.
The disciples of the Buddha are endowed with excellent moral conduct (sammāpaṭipatti) so
that they deserve the name of ‘Suppaṭipanna.’
The great powers of faith (saddhā), endeavour (vīriya), mindfulness (sati), concentration
(samādhi) and wisdom (paññā) of the disciples of the Buddha should be reflected on.
Nine Attributes of the Saṃgha
1. Suppaṭipanno bhagavato sāvaka Saṃgho;
2. Ujuppaṭipanno bhagavato sāvaka Saṃgho;
3. Ñāyappaṭipanno bhagavato sāvaka Saṃgho;
4. Samicipaṭipanno bhagavato sāvaka Saṃgho;
5. Yādidaṃ cattāri purisa-yugāni aṭṭhapurisa puggalā esā bhagavato sāvaka Saṃgho,
āhuneyyo;
6. Pāhuneyyo;
7. Dakkhiņeyyo;
8. Aṅjalī karaņīyo;
9. Anuttaraṃ puññakkhettaṃ lokassa.
1. Bhagavato – of the Buddha; sāvaka saṃgho – the disciples including the eight
categories of Ariyas together with virtuous worldlings who have norality (Sīla),
wisdom (wisdom and other good qualities; suppaṭipanna – are endowed with the
attribute of right practice for development of higher morality, higher concentration
and higher knowledge.
[The disciples of the Buddha who include eight categories of Ariyas together with virtuous
worldlings who have morality, wisdom and other good qualities are endowed with the attribute
of right practice for development of higher morality, higher concentration and higher
knowledge.]
2. Bhaggavato – of the Buddha; sāvaka saṃgho – the disciples including the eight
categories of Ariyas together with virtuous worldlings who have morality, wisdom
and other good qualities; ujuppaṭipanno – are endowed with the attribute of straight
forward upright practice for development of higher concentration and higher
knowledge.
 [... same as (1) with the exception of the words ‘the attribute of right practice’ for which
substitute the words ‘the attribute of straight forward upright practice.’]
3. Bhagavato – of the Buddha, sāvaka saṃgho – the disciples including the eight
categories of Ariyas together with virtuous vorldings who have morality, wisdom and
other good qualities; ñāyappaṭipanna – are endowed with the attribute of right
conduct for development of higher morality, higher concentration and higher
knowledge.
[ ... same as (1) with the exception of the words ‘the attribute of right practice’ for which
substitute the words ‘the attrubute of right conduct’ ...]
4. Bhagavato – of the Buddha; sāvaka saṃgho – the disciples including the eight
categories of Ariyas together with virtuous worldlings who have morality, wisdom
and other good qualities; samicippaṭipanno – are endowed with the attribute of
correctness in practice deserving respect for development of higher morality, higher
concentration and higher knowledge.
[... same as 1 with the exception of the words ‘the attribute of right practice’ for which
substitute the words ‘the attrubute of correctness in practice’ ...]
5. Yadidaṃ yāni ināni cattari purisa yugāni – four pairs of virtuous persons; santi – there
are; yadidaṃ ye ime aṭṭha purisa puggalā – eight categories of virtuous persons; santi-
there are; bhagavato – of the Buddha; esa eso sāvaka saṃgho – consisting of four
pairs or eight categories of disciples of the Buddha; āhumeyyo – being endowed with
higher morality, higher concentration and higher knowledge are worthy of receiving
offerings brought from afar.
[There are four pairs or eight categories of the disciples of the Buddha who are endowed with
higher morality, higher concentration and higher knowledge. As such they are worthy of
receiving offerings brought from afar.]
6. Pāhumeyyo – being endowed with higher morality, higher concentration and higher
knowledge, are worthy of receiving offerings set aside for guests.
[The disciples of the Buddha being endowed with higher morality, higher concentration and
higher knowledge, are worthy of receiving offerings set aside for guests.]
7. Dakkhineyya – being endowed with higher morality, higher concentration and higher
knowledge, are worthy of receiving offerings donated for well being in the next
existence.
[The disciples of the Buddha being endowed with higher morality, higher concentration and
higher knowledge, are worthy of receiving offerings donated for well being in the next
existence.]
8. Aṅjakīkaraņīya – being endowed with higher morality, higher concentration and
higher knowledge, are worthy of receiving obeisance of human kings, deva kings and
brahma kings.
[The disciples of the Buddha being endowed with higher morality, higher concentration and
higher knowledge are worthy of receiving obeisance of human kings, deva kings and brahma
kings.]
9. Likassa – of all human beings; anuttaraṃ – incomparable; puññakhettaṃ – field for
all to sow the seed of merit.
 [The disciples of the Buddha being endowed with higher morality, higher concentration and
higher knowledge are the incomparable field of all human beings to sow the seed of merit.]
[Points to remember]
One who does not know well the nine attributes of the Buddha shown in Buddhanussati
meditation, the six attributes of the Dhamma shown in Dhammanussati meditatioin and the nine
attributes of the Saṃgha shown in the Saṃghānussati meditation cannot be said to be one who
can intelligently revere the Buddha, the Dhamma and the Saṃgha. Such a person cannot gain
Tihetuka kusala merit; he can only gain dvihetuka kusala merit. (Tihetuka means with three root
conditions of alobha, adosa and amoha; dvihetuka means with two root conditions of alobha and
adosa.)
All those who are real Buddhists should, therefore, thoroughly learn the meanings of the
attributes of the Buddha, the Dhamma and the Saṃgha.
The Buddha himself has repeatedly taught these attributes in his various discourses; the
arahats have also done it againg and again.
Those who wish to use thses attributes as prayer should add after the reciting them, thus: ‘I do
obeisance to all the Saṃgha who are endowed with the nine attributes beginning with the
attributes of Suppaṭipanna and ending with the attribute of ‘Puññakhettaṃ.’ There is no nobler
prayer than this.
One who pracitses to become a Suppaṭipanna also becomes a ‘Ujuppaṭipanna’, a
‘Ñāyappaṭipanna’ and a ‘Samicippaṭipanna’ This sammāpaṭipanna (excellent practice) is also
called Ujuppaṭipanna, Ñāyappeṭipanna as well as Samicippaṭipanna.
Sammāpaṭipanna Person
Q. What kind of dhamma should a person practise to earn the name of sammāpaṭpanna
person?
A. Yehikeci bhikkhave samaņa vā brahmaņa vā evaṃ rūpaṃ abhiññāya evaṃ rūpasamudayaṃ
abhiññāya evaṃrūpa nirodhaṃ abhiññāya evaṃ rūpanirodha gāminipaṭipadaṃ abhiññāya evaṃ
rūpassa assādaṃ abhiññāya evaṃ rūpassa ādīnavaṃ abhiññāya evaṃ rūpassa nissaranaṃ
abhiññāya rūpassa nibbidāya virāgāya nirodhāya patipannā. Te suppaṭipannā; Te imasmiṅ
dhamma vineye gādhanti.
(Sattaṭṭhāna Kusala Sutta of Samyutta Pāḷi)
Meaning: Bhikkhave – bhikkhus; yekesi – all those; samaņa vāsamanas (bhikkhus) or
brahmaņa vā – brahmanas; or; avaṃ – as I, the Buddha, has taught; rūpaṃ – corporealilty
(matter); abhiññāya – know by exact and profound knowledge; evaṃ – as I, the Buddha, has
taught; rūpasamudayaṃ – the cause of the arising of corporeality; abhiññāya – know by exact
and profound knowledge; evaṃ – as, I, the Buddha has taught; rupanirodhaṃ – the cessation of
corporeality; abhiññāya – know by exact and profound knowledge; rūpanirodhagāmīni – the
practice leading to the cessation of corporeality; abhiññāya – know by exact and profound
knowledge; evaṃ – as, I, the Buddha has taught; rūpassa – of corporeality; assādaṃ – the
enjoyableness; abhiññāya – by exact and profound knowledge; evaṃ – as, I, the Buddha has
taught; rupassa -of corporeallity; ādīnavaṃ – the faults; abhiññāya – know by exact and profound
knowledge; evaṃ – as, I, the Buddha has taught; Nissaraņaṃ – way of escape (liberatioin) from;
abhiññāya – knows by exact and profound knowledge; evaṃ – as, I, the Buddha has targht;
rūpassa – corporeality; nibbidāya – to get disgusted with; virāgāya – to be detached from;
nirodhāya – to eradicate craving for corporeality; paṭipanna – peactise; te – the samaņas and
brahmaņas who practise thus; suppaṭipanna – are those who are endowed with the right practice
called ‘suppaṭipanna’ person.
 Ye – these persons; Suppaṭipannā – practise well; (vā) or are endowed with the right practice;
te – those virtuous persons who practise well, who are endowed with the right practice; imasmi
dhammavineya – in the teaching; vadhanti – have a firm footing (vā) or gain a firm footing (are
establilshed).
(Bhikkhus, all those samaņas and brahmaņas know well by exact and profound knowledge as
I, the Buddha, has taught what corporeality is, the cause of the arising of corporeality, the
cessation of corporeality, the practice leading to the cessation of corporeality, the enjoyableness
of corporeality, the faults of corporeality and the way of escape from corporeality.)
Knowing corporeality well (that is the five khandhas) in the above seven ways, they practise
to get disgusted with it, to be detached from it and to eradicate craving for it. The samaņas and
brahmaņas who practise thus are those who follow the right practice and are called Suppaṭipanna
persons and they have gained a firm footing or they are well established in this teaching.
(Such persons are called Suppaṭipannas (who are endowed with the right practice),
Ujuppaṭipannas (who are endowed with straight forward upright practice), Ñāyappaṭipannas
(who are endowed with the right conduct) and Samicippaṭipannas (who are endowed with
correctness in practice) and they enjoy the five advantages of receiving offerings brought from
afar, kept aside for guests, donated for well being in the next existence, receiving obeisance of
human kings, deva kings and brahma kings and being fertile ground for all to sow the seed of
merit).
For this reason -
The Buddha teaches in the Dakkhina Vibhanga Sutta -
(a) Cattāro ca paṭipanna cattāro ca phaleṭhitā ...(p)...
ettha dinnaṃ mahapphalaṃ ....
(b) Sotapatti phala sacchi kiriyāya paṭipanne dānaṃ detvā
asaṅkkhyeyyā appameyyā
Explanatiion of Āhuneyya, etc.
1. Offerings brought with great trouble and difficulty from afair are called ‘Āhuneyya
vatthu.’
2. Offerings intended for guests who are dear to one coming for a visit from the four
directiions are called ‘Pāhuna vatthu.’
3. All kinds of offerings including even a tiny flower donated for one’s well being in the
next existence are called ‘Dakkhina vatthu.’
If ordinary persons receive and use the above three kinds of offerings, the donors cannot ve
satisfied; ordinary persons are not worthy to receive these offerings. As the donors can gain
immesurable benefits if the offerings are received by those who are endowed with the right
practice, only such persons are worthy to accept thses offerings. Only when the offerings are
received by such persons, the donors can be satisfied, can have faith and can be happy.
Therefore persons endowed with the right pracitce can be Āhuneyya persons worthy to
receive Āhuna offerings, Pāhuneyya persons worthy to receive Pāhuna offerings and
Dakkhineyya persons worthy to receive Dakkhina offerings.
Whether parents are worthy of offerings of
their children.
Even though parents are not endowed with the right practice (sammāpaṭipatti), they are
worthy of receiving their chikdren’s offerings which are brought from afar or are set aside for
guests. Parents are qualified to accept these two kinds of offerings and are therfore Āhuneyya
and Pāhuneyya persons.
For this reason, the Buddha teaches ---
‘Āhuneyyā ca puttānaṃ, pajāya anukampakā’
in Itivutta Pāḷi text.
Those who are like Visākha, Anāthapiṇḍika, etc. endowed with the right practice and are
Suppaṭipanna persons are also worthy of receiving Dakkhina gifts donated for one’s well being
in future existences from all beings including their own children. They can be Dakkhineyya
persons. If they are not endowed with the right practice they cannot be Dakkhineyya persons.
The qualification to become Āhuneyya persons, etc. is the power of sammāpaṭipanna, the right
practice.
[From the above, the readers should understand the
greatness of the virtues and the attainments of Paṭipatti
(conduct, practice) and Paṭivedha (achievements,
attainments) dhammas.]
Advantages of Recollection of Attributes
of the Saṃgha.
In this way, the attributes of the disciples (Saṃgha) of the Buddha who are endowed with
qualities beginning with Suppaṭipanna (right practice) should be recollected repeatedly.
Besides the nine attributes, the disciples of the Buddha are also endowed with other countless
attributes as indicated by the expression ‘Appamāna saṃgho.’ Greater merits can be gained by
recollecting as many of these attributes as possible.
By doing so, one can have intense joy, great clarity of the mind, extreme keenness of intellect
and stability of the mind; and gain upacāra samādhi (preliminary concentratioin of mind)
The recollectiojn of the attributes of the Saṃgha (Saṃgha-nussati) being profound dhamma of
ultimate realilty, the yogi cannot experience any signs (nimitta) in practising it and cannot gain
Appanā samādhi (state of mind when it achieves jhāna).
Suppaṭipanna Attribute.
(a) Seven Sekha persons who are practising well are called ‘Suppaṭipannas’
‘Suṭṭhu paṭipajjantīti suppaṭipannā’ ---
Suṭṭhu – well; paṭipajjantīti – are still practising; iti tasmā – therefore; suppaṭipanna – called
Suppatipannas.
(Sekha means one who has still to learn, who has not yet attained arahatship, final
enlightenment).
(b) The arahat is called Suppaṭipanna because he has finished practising.
‘Suṭṭhupaṭi pajjitthāti suppatipanno.’
Suṭṭhu – well; paṭipajjatha – finished practising; iti tasmā – therefore; suppaṭipanno – called
Suppaṭipanna.
The eight Ariya Saṃghas who are practising, or who have finished practising, are called
‘Suppaṭipannas.’
Ujuppaṭipanna Attribute
The term ‘Ujuppatipanna’ should also be defined by breaking it up into ‘sekha’ and ‘arahat.’
“Ujukaṃ paṭipannāti ujuppaṭipannā”: ujukaṃ – with straight forward uprightness; paṭipannā –
practise; iti tasamā – therefore; ujuppaṭipannā – are called Ujupaṭipanna.
‘Practise with straight forward uprightness’ means doing all physical, verbal and mental
actions without crookedness, fraudulence or deceit.
Ñāyapaṭipanna Attribute
“Nayena paṭipannāti ñāyapaṭipannā”: Ñāyena – rightly, properly; patipannā – practise; iti tasamā
– therefore; ñāyapaṭipannā – called Ñāyapaṭipanna.
‘Practising rightly, properly’ means practising according to the right method of practice.
Sāmicipaṭipanna Attribute.
“Sāmiciṅkatvā paṭipannāti sāmicippaṭipanna.”
Sāmiciñkatvā – respectfully and correctly; paṭipannā – practise; iti tasmā – therefore;
sāmicippaṭipannā – called Samicippaṭipanna.
“Sāmicipaṭipannā’ means respectfully and correctly practising the Teaching of the Buddha.
The four attributes so far explained differ very lilttle from one another in essence; they mean
practising properly, practising with uprightmess, practising with right conduct and practising
respectfully and correctly.
Distinctioin between bhikkhus and laymen.
There is no distinctioin whatever between bhikkhus and laymen in the practice of the
Teaching. Both bhikkhus and laymen have to practise the Teaching properly and correctly
according to the Teaching; and all those who practise it are called Suppaṭipanna, Ujuppaṭipanna,
Ñāyappaṭipanna and Sāmicipaṭipanna. The Anuttara puññakhetta attribute of being the
incomparable fertile field for all the sow the seed of merit, however, is the attribute concerning
solely the bhikkhus.
Really, in the practice for the development of higher concentration and higher knowledge of
the three disciplines, there is no distinction between bhikkhus and laymen. The method of
practice is the same.
There is however distinctioin betreen the bhikkhus and laymen only with regard to higher
morality (adhisīla), It is true. Laymen have only the Five Precepts to observe as permanent
precepts, whereas the bhikkhus have to observe countless number of precepts. According to the
Vinaya Pitaka, the pracepts for bhikkhus number (91,805,036,000) ninety-one thousand, eigth
hundred five millions and thirty-six thousand.
Because the bhikkhus who are ordained have to observe such large number of precepts, they
are called the incomparable fertile field for all to sow the seed of merit.
Q. How do those disciples strive to accomplish the practice?
A. The Buddha teaches the disciples the way to practise and the disciples strive to practise
accordingly and thus they accomplish the right practice, straight forward uprightness, right
conduct and correct practice.
Q. How does the Buddha teach the disciple (the way) to practise?
A. The way the Buddha teaches the disciples to practise should be understood from the
following;
In the discourse given to the Venerable Udāyī, the Buddha said:
‘O udāyī! I, the Buddha, teach the disciples the way to practise.
My disciples who follow the Teaching practise the four methods of steadfast mindfulness
(Satipaṭṭhāna), and as the result many of them gain higher knowledge and attain the highest state.
“I, the Buddha, teach the disciples (the way) to practise.
“My disciples who follow the teaching practise the four kinds of right exertion
(Sammāppadhānas); four bases of psychic powers (iddhipādas); five kkinds of Controlling
Faculties (Indriyas); five kinds of Powers (Balas); seven Factors of Enlightenment (Bojjhangas)
and eight Constituents of the Auiya Maggas. As the result many of them gain higher knowledge
and the highest state.
“I, the Buddha, teach the disciples (the way) to practise. My disciples who follow the Teaching
practise the eight Stages of Release (Vimokkha Jhānas); the eight Ways of Mastery
(Abhibhāyatana Jhānas); ten Kasina Jhānas; and four Jhānas. *** As the result many of them
gain higher knowledge and the highest state.
[*** the four jhānas stated above mean the first, the second, the third and the fourth jhānas.
The Kasina jhānas, Asubha jhānas, Anussati jhānas, Appamannā brahmavihāra jhānas, Aruppa
jhānas, are included in the four jhānas.]
Āhuneyya Attribute
“Āhunaṃ arahatīti āhuneyyo”: Āhuhaṃ – permanent offerings; arahatī – worthy of receiving; iti
tasmā – therefore; āhuneyyo – called ‘āhuneyya.’
Perpetual offerings dedicated to parents and teachers to whom a debt of gratitude is owed and
to those who are worthy of respect and reverence are called ‘Āhuna’ and those who are worthy of
receiving these offerings are called ‘Āhuneyyas.’
‘Āhuna’ means perpetual offering according to the text -
‘Ayaṃ kho āyasmato brahmadevassu mātā brāhamņi
brahmuno āhutiṃ niccaṃpaggaņhāti.’
‘Āhuti’ and Āhuna’ have the same meaning.
(As parents are worthy of receiving permanent offerings of their children, they are also called
‘Āhuneyya.’)
Pāhuneyya Attribute
“Pāhunaṃ arahatitī pāhuneyyo”: Pāhunaṃ – offerings set aside for guests; arahati – worthy of
receiving; iti tasmā – therefore; pāhuneyyo – called ‘Pahuneyya.’
‘Guests’ as well as ‘offerings set aside for gusets’ are called ‘Pāhuna.’
Full meaning of ‘Pāhuna’
The meaning of ‘Pāhuna’ should be understood from the text given below -
‘Idaṃpi paņņakaṃ mayhaṃ;
Radhaṃ rāja aloņakaṃ.
Paribhuñja mahārajā,
Pāhuno me idhāgato
(From Temiya Jātaka).
Meaning – Rāja – father king; idampi paņņakaṃ – these vegetable leaves; mayhaṃ – I;
aloņakaṃ – without putting salt; radhaṃ – have boiled; mahārāja – noble father king; paribhuñja
– kindly consume (it); me – my; pāhuno – noble king who is my guest; idhāgato – have come to
this place.
[O Father king, who have come to visit this place you are my guest. I have boiled (soup) with
these vegetable leaves without putting salt in it. Please have it.]
It should therefore be understood that according to traditional hospitality of the noble ones,
food and drinks prepared and served to guests who visit their place are called ‘Pāhuna.’ When
one visits the home of relatives or friends, the food they set before one should also be called
‘pāhuna.’
Those who are worthy of receiving offerings set aside for guests are called ‘pāhuneyya.’
Dakkhineyya Attribute
“Dakkhinaṃ arahatīti dakkhineyyo”: dakkhinaṃ – offerings made out of faith; arahati – worthy
of receiving; iti tasmā – therefore; dakkhineyyo – called ‘dakkhineyya.’
‘Dakkhina’ is not lilke ‘Āhuna’ or ‘Pāhuna.’ It is offering made out of faith of the dhamma
and its results, or for fulfilment of perfections, or in honour of qualities of morility, etc. Those
who are worthy of reciving ‘dakhina’ offerings are called ‘dakkhineyyas.’
 Añjalīkaraņīya Attribute
If the three kinds of offerings mentioned above are presented to the Saṃgha, espicially great
benefits are achieved.
For this reason the Saṃgha are accorded the attributes of Āhuneyya, Pāhuneyya and
Dakkhineyya.
Putting the palms together and raising them to the forehead in reverence is called ‘Añjali
kamma’ of ‘Añjali karaņa.’
“Añjalīkarahatīti añjalīkaraņīyo”; añjalīkaraņaṃ – worthy to pay respect with joined hands raised
to the forehead; arahati – worthy of receiving; iti tasmā – therefore; añjalīkaraņīyo – is called
Añjalīkaraņīya.
One who is endowed with the attributes of suppaṭipanna, etc. is worthy of receiving the
paying respect with joined hands raised to the forehead and is called ‘Aājalīkaraņīya.’
Advantages of Paying Respect
In this world, paying respect with joined hands reised to the forehead to kings, or persons in
power brings about appropriate advantages. In like manner by, paying respects with joined hands
raised to the forehead to noble members of the Saṃgha who are endowed with the attributes of
Suppaṭpanna, etc. one can attain immersurable benefits in one’s round of births.
Paying respect to the Saṃgha in such a manner even once can bring about immeasurable
benefits and the Saṃgha are therefore accorded the attribute of Añjalīkaraņīya.
End of Saṃghanussati Meditation.

D. MEDITATION OF RECOLLECTING MORALITY

(SILANUSSATI)
Meditation of Recollecting Morality (Sīlanussati) is being repeatedly mindful of one’s
morality, that is the precepts one has been observing.
1. If a householder breaks his Sīla (the Five Precepts, ate. Laymen observe), or a
bhikkhu breaks his Sīla (the precepts of the Code of Conduct for bhikkhus, Vinaya)
either at the beginning or at the end like a garment torn at the ends, the Sīla is said to
be torn.
2. If it is broken in the middle like a garment punctured in the middle, the Sīla is said to
be punctured.
3. If it is broken alternately like the blotched skin of a cow, the Sīla is said to be mottled.
The manner of recollection and its advantages.
The yogi, who wants to practise the meditation of recollecting morality, should diligently and
carefully observe the precepts and see that they are not torn, punctured, spoted or mottled, and
repeatedly recollect and contemplate thus:-
1. ”my morality is not torn, not punctured, not spotted or not mottled; it is pure and
perdect; it is excellent. It will be the immediate cause for my release from the dukkha
of the ills and sufferings of the round of births and of slavery to craving.
2. ”It is so free from blemish and pure that no one will be able to find fault with.
3. ”It is so perfect and pure that it will develop serenity, peace and concentration and
will earn the praise of the noble ones including the Buddha.”
When the yogi thus repeatedly recollect and contemplate his Sīḷa, he will experience extreme
joy, intense sharpness of intellect and serenity, and will attain Upacāra jhāna.
As the Sīlanussati meditation is the recollection of the subtle and profound attributes of the
Sīḷa, the yogi cannot have any signs (nimitta) and cannot attain Appanā jhāna.
E. MEDITATION OF RECOLLECTING (SPECIAL
QUALITIES OF) DEVAS.
(Devatānussati)
Meditation of recollecting (the special qualities, such as faith, etc. of) the devas is mindfully
recollecting with delight the qualities of faith, etc. one possesses in emulation of the special
qualities of the devas, having devas as witness.
Manner of Recollection and Its Advantages
The yogi who wants to practise meditation of recollecting (the special qualities, such as faith,
etc. of) devas should contemplate thus:-
“There are devas in the (six) realms of devas, viz. Catumahārājika, Tāvatiṃsa, Yāmā, Tusīta,
Nimmānārati, and Paranimmita Vassattī and brahmās above these realms, in the first, second,
third and fourth brahmā planes. These devas and brahmas are highly powerful.
“When thses great devas and brahmas were in the human world, they possessed the seven
properties of the noble ones, such as saddhā (faith), sīla (morality), suta (learning), cāga
(generosity), pañña (knowledge), hiri (being ashaned to do evil) and ottapa (fear to do evil).
They also practised the seven dhammas of the noble ones, viz. Saddhā (faith), sati
(mindfulness), hiri (being ashamed to do evil), ottapa (fear to do evil), bāhussaca (great
learning), viriya (affort) and pañña (knowledge).
As the result, when they passed away from the human world they were reborn in the deva and
brahma realms.
The yogi should repeatedly contemplate thus: ‘Like those mighty devas and brahmas, I too
possess the seven properties of the noble ones, such as faith, etc. and also practise the seven
dhammas of the noble ones, such as faith, etc. which will cause my rebirth in the deva and
brahma realms. It’s excellent! It’s excellent!.’
When the yogi thus repeatedly contemplate, he is very much heartened. He is filled with great
delight and serenity and attains Upacāra jhāna.
In this meditation, too, as the dhammās such as faith, etc. are subtle and profound, the yogi
cannot have any signs (nimitta) and cannot attain Appanā jhāna.
F. MEDITATION OF RECOLLECTING CALMNESS
(Upasamānussati)
Meditation of Recollecting Calmness is mindfully recollecting the attributes of Nibbāna.
The yogi who wants to practise meditatiion of recollecting calmness (Nibbana) should
repeatedly contemplate the attributes of Nibbāna in turns.
Attritutes of Nibbāna.
1. Madanimmāno – where it is free from pride;
2. Vipāsavinayo – where craving is extinct;
3. Ālayasamugghāṭo – where three is complete detachment;
4. Vaṭṭupacchedo – where craving is extinguished;
5. Taņhākkhayo – where craving is extinguished;
6. Virāgo – where it is free from passion;
7. Nirodho – where craving is ceases;
 8. Dhuvaṅ – where it is always stable;
9. Ajaraṃ – where there is no decay;
10. Nippapañcaṃ – which is free from hindrances to spiritual progress;
11. Saccaṃ – which never changes (truth);
12. Pāraṃ – which is the opposite shore (of the round of birth).
13. Sududdasaṃ – which is hard (for the ignorant) to see;
14. Sivaṃ – which, being free from defilements, is peaceful;
15. Amataṃ – which is deathless, everlasting;
16. Khemaṃ – which is secure and peaceful;
17. Abbhutaṃ – which is marvellous;
18. Anītkaṃ – which is secure from distress or calamity;
19. Tāņaṃ – which is the refuge from round of births;
20. Leņaṃ – which is an asylum from dangers;
21. Dīpaṃ – which is pure, not defiled;
22. Visuddhi – which is pure, not defiled;
23. Varaṃ – which the noble ones long for;
24. Nipunaṃ – which is abstruse and subtle;
25. Asankhataṃ – which is unconditioned;
26. Nokkha – which is free from defilements;
27. Seṭṭho – which is supreme;
28. Anuttaro – which is incomparable;
29. Lokassanto – which is the end of the three worlds
The attributes of Nibbāna should be learnt and repeatedly contemplated and the yogi should
be constantly mindful of them. When the yogi does so, he will have great clarity and serenity of
mind and will attain upacāra jhāna.
In this meditation also, as the attrubutes of Nibbāna are profound and very subtle, the yogi
will have no signs (nimitta) and cannot gain Appanā Jhāna.
G. MEDITATION OF RECOLLECTING DEATH
(Maranānussati)
Meditation of recollecting death is being repeatedly mindful of death.
The yogi who wants to practise meditatiion of recollecting death should contemplate thus:
“I am bound to die; I cannot escape death; I am sure to die. There are thousands and thousands of
dangers againse life in this world, such as, -
The dangers of elephants, tigers, bears, snakes, scorpions, spiders, thorns, trees, wells, ponds,
lakes, fire, thieves, kings, robbers, enemies, evil spirits (witches, ghosts, ogres, etc), witchcraft
and corcery, eighty kinds of germs and parasites, unsuitable nourishment, poison, sores and
diseases, four great primary elements, 96 kinds of ailments, 98 kinds of ailments, etc. etc. I will
come to death by these dangers.
Life of beings is caused by life-producing actions (kamma). Even though a being does not
meet with life-killing dangers, his life comes to an end when life-producing actioins (kamma) are
exhausted. When they are strong life is long; when they are weak life is short. We cannot know
how strong or weak our kamma is and how much longer our life will last. On the other hand,
time is continously eating up the length of our life.
When one night is past, fraction of the length of our life is gone; when two nights are past,
two fractioins of the length of our life are gone. In this way, nights and days go on eating up the
length of our life.
The length of my life gets shorter and shorter and I am nearer and nearer to death day by day.
Oh .. if my life broducing kamma is exhausted while I am asleep at night my life will end at that
time and I shall not rise again.
If my life-producing kamma is exhausted while I am sitting, my life will end at that time and I
shall not get up again. If my life-producing kamma is exhausted while I am standing, my life will
end at that time and I shall not stand again and walk. If my life-producing kamma is exhausted
while I am taking the first step, my life will end at that time and I shall not be able to take the
second step.
If my life-producing kamma is exhausted while I am chewing food, my life will end at that
time and I shall not be able to swallow the chewed food. If my life-producing kamma is
exhausted while I am swallowing the chewed food, my life will end at that time and I shall not be
able to chew food again.
If my life-producing kamma is exhausted while I am exhaling, my life will end at that time
and I shall not be able to inhale again. If my life-producing kamma is exhausted while I am
inhaling, my life will end at that time and I shall not be able to exhale again!”
The yogi should go on contemplating repeatedly thus and the yogi who does so will perceive
that this death is going to take place and is going to take place in a very short time. He might
think as if he alone is going to die and might get very frightened. To save himself from this, he
should mindfully contemplate thus:-
“Na kho ahañceva eko maraņadhammo maraņaṃ anatīto;
attako yāvatā sattānaṃ āgati gati cuti upapatti;
sabbe sattā maraņadhammo maranaṃ anatītā.”
(From Abhiņha Sutta, Fifth Anguttara Pāḷi)
Meaning: Ahañceva eko – only I alone; maraņadhammo – am subject to death; maraņaṃ –
death; amatīto – cannot escape from na kho – it is not; athako – in reality; yāvatā – because;
sattānaṃ – to beings; āgati – coming from the past existence and to be conceived and reborn in
the present existnece; gati – coming and being reborn; cuti – being conceived and reborn, and
dying; upapatti – after dying in the present existence and being conceived and reborn in the next
existence; atti – there is. Te subbe sattā – all beings subject to take conception and rebirth;
maraņadhammo – are subject to death; maranaṃ – death; anatītā – not able to pass over, to
overcome. [all beings are subject to rebirth and death.]
[The substance of the above message is that ‘I am not the only being who is going to die and
who cannot overcome death. All beings are subject to death and rebirth. No being is able to
overcome death.]
Eight monks who recollected Death
The Eighth Anguttara Pali tells about the eight monks who took up the practice of recollecting
death at the time of the Buddha.
 1. One monk thought that his life would last only one day and one night;
2. One monk thought that his life would last only one day;
3. One monk thought that his life would last only about half a day;
4. One monk thought that his life would last about the time it took him to finish his full
meal;
5. One monk thought that his life would last about the time it took him to finish half his
meal;
6. One monk thought that his lilfe would last about the time it took him to take four or
five mouthfuls of his meal;
7. One monk thought that his life would last about the time it took him to swallow only
one mouthful of the meal;
8. One monk thought that his life would last only about the time it took him to exhale
once. He did not think that his life would last till he inhaled again.
When he inhaled, he thoght his life would last only while he was inhaling and did not think it
would last till he exhaled again. He thought his life would last only such a short time.
The Buddha remarked that of the eight monks, the first six did not think highly of the practice
and were not mindful, but the reaining two had a high regard for the practice and were mindful.
In this latter part of the Teaching (Sāsanā), we should say that even if a yogi think of death
like the first monk, it is fairly good and is of great value and benefit. He should go on striving till
he thinks of death occurring in the shortest possible time. To achieve this, he should strive with
kamma (be his actioins and effort). Then only, will he able to think of death occuring in the
short space of time of exhaling or inhaling like the eighth monk.
The yogi who in this way contemplates death of the beings in the whole world and of himself
will see death occuring in a short space of time, commensurate with his insight. When he is
established in the perception of death and in the mindfulness of death, thus, his mind will
become extremely clear and his knowldedge will be developed. His mind will be steadfastly
fixed on marana dhammas and he will attain Upacāra jhāna.
In this meditation also, as the nature of death, the cessation of Faculty of Vitality (Jivitindriya)
is profound and subtle, the yogi cannot have signs (nimitta) and cannot attain Appanā Jhāna.
I. MEDITATIOIN OF MINDFULNESS OF THE BODY.
Meditation of the mindfulness of the body is the mindfulness of the 32 parts of the body, viz.
Hair of the head, hairs of the body, nails, teeth, skin, flesh, sinews, bones, marrow, kidneys,
heart, liver, membranes (including the pleura, the diaphragm and other forms of membrane in the
body), spleen, lungs, large intestines, small intestines, contents of the stomach, faeces, Brain,
bile, phlegm, pus, blood, sweat, solid fat, fears, liquid fat, saliva, nasal mucus, synovic fluid (I.e.
lubricating oil of the joints) and urine.
The yogi who wants to practise this meditation, should learn the 32 parts of the body, together
with their colour, shape, location and delimitation, thoroughly till he can recite them fluently in
the proper order (from the hair of the head to urine) as well as in the reverse order (from urine up
to the hair of the head). He must not however recite them verbally; he must recite them with his
mind repeatedly in their proper order as well as in their reverse order.
When he does it agin and again he will perceive the 32 parts of the body in his mind just as he
sees them with his naked eyes. When he perceives thus, he should understand that he has attained
Uggaha nimitta. On reaching this stage, he should pay attention only to one part which he
perceives most clearly in his mind.
He should not, however, pay attention to the colour of the part lest it would turn into Kasina
meditation, or to the elements, which the part is composed of, lest it would turn into Suññata
(nothingness). He should pay attention only to its repulsive nature. If he could not do so, he must
turn his attentiion to its colour, shape, the various inpurities it is made up of and its offensive
smell. He must go on contemplating these four factors till he perceives its nature of repulsiveness
By contemplating in this way, the repulsive nature of the part will become evident. When he
goes on contemplating the respulsive nature of the part again and again, the Uggaha nimitta will
become more and more refined and delightful and the Paṭibhāga Nimitta will arise. When he
contemplates the repulsive nature of Paṭibhāga Nimitta again and again, his mind develops and
becomes stronger and calmer. It seems to enter right into the object and stuck in it. That is the
first jhāna mind. Thus he attain the first jhāna which possesses five factors.
Then the yogi should strive to strengthen and develop it be gaining mastery over the jhāna.
Only after he has done so, he should go on contemplating each of the remaining parts of the body
until he gains signs (nimitta) and the first jhāna mind in each case.
In this meditation, as the objects are coarse as in the miditation of impurities (Asubha), the
yogi cannot gain the higher second jhāna.
After the yogi has by meditation on parts of the bodu attained the first jhāna and has made it
secure by mastery over it, if he desires to go up for higher jhānas, he should contemplate on the
colour of the parts of the body and make it into a colour kasina meditatioin.
Should he desire to strive for Magga (Path), he should take up the Analysis of the Earth
Element (20 kinds of Pathavi Dhātu) and Water Element (12 kinds of Āpo Dhātu).
---
I. MEDITATIOIN OF BREATHING
(Ānāpāna)
Mindfulness of Breathing means breathing out and breathing in with mindfulness. The yogi
who wants to practise this meditation should fix his mind firmly on the tip of his nose or lips of
his nostrils and breathe out and breathe in with awareness. He should breathe out and breathe in
neither slowly nor rapidly, neither feebly nor strongly, but regularly. When he breathes out he
should be fully conscious of breathing out; When he breathes in he should be fully conscious of
breathing in. He should be conscous of every act of breathing out and breathing in.
First Part – First Stage
1. So satova assāsati satova passāsati.
Second Part – Second Stage
2. Dīghaṅvā assasanto dīghaṃ assasāmīti pajānāti;
Dīghaṅvā assasanto dādhaṃ passasāmīti pajānāti;
rassaṃvā assasanto ressaṃ assasāṃīti pajānāti;
rasaṃvā passasanto rassaṃ passasāmīti pajānāti.
Third Part – Third Stage
3. Sabbakāya paṭisaṃvedī assasissāmīti sikkhati;
Sabbakāya paṭisaṃvedī passasissāmīti sikkhati.
Fourth Part – Fourth Stage
4. Passambhayaṃ kāyasaṅkhāraṃ assasissāmīti sikkhati; Passambhayaṃ
kāyasaṅkhāraṃ passasissāmīti sikkhati.
 (Uparipaņņāsa Pali Text)

1. So – the yogi who wants to practise mindfulness of breathing; santove – only with
mindfulness; assasatibreathes out; satove – only with mindfulness; passasi – breathes
in.
(The yogi who wants to practise mindfulness of breathing, breathes out only with mindfulness
and breathes in only with mindfulness).
2. Dīghaṃvā – long; assasanto – when he breathes only dīghaṃ – long; assasamīti – I
breathe out; pajānāti – know; dīghaṃvā – long; passanto – when he breathes in;
dīghaṃ – long; passassāmīti – I breathe in; pajānāti – know; resaṃvā – short;
assasanto – when he breathes out; pajānāti – know; rasaṃvā – short; passasanto –
when he breathes in; rasaṃ – short; passasāmīti – I breathe in; pajānāti – know.
(When he breathes out long, he knows ‘I breathe out long.’ When he breathes in long, he
knows ‘I breathe in long.’ When he breathes out short, he knows ‘I breathe out shourt’; When he
breathes in short, he knows ‘I breathe in short’).
3. Sabbakāyapatisaṃvedī – conscious of the whole length of the out breath, the
beginning, the middle and the end; hutva – being; assassissāmi – breathe out; iti –
thus; sikkhati – practise; sabbakāyapaṭisaṃvedi – conscious of the whole length of the
in-breath, the beginning, the middle and the end; hutva – being; passasissāmi; breathe
in; iti – thus; sikkhati – practise.
(The yogi practises to be conscious of the whole length of the out-breath, the beginning, the
middle and the end, and to be conscious of the whole length of the in-breath, the beginning, the
middle and the end.)
4. Kāya saṅkhāraṃ – the physical action of breathing out; passambhayaṃ
passasambhayanto – to calm down by degrees; assasissāmi – shall breathe out; iti –
thus; sikkhati – practise; kāya saṅkhāraṃ – the physical action of breathing in;
passambhayaṃ passasambhayanto – to calm down by degrees; passasissāmi – shall
breathe in; iti – thus; sikkhati – practise.
(The yogi practises to calm down by degrees the physical action of breathing out and to calm
down by degrees the physical action of breathing in).
To memorise: (a) Firstly, steadfast mindfulness of breath;
secondly, consciousness of the length of
breath either long or short.
(b) Thirdly, consciousness of the entire length
of the breath; and fourthly calming down
the breath.
1. Firstly, the yogi has to be steadfastly mindful of breathing out and breathing in;
2. Secondly, he should be conscious of the length of the breath, whether it is long or
short.
3. Thirdly, he should be conscious of the whole course of the breath, the beginning, the
middle and the end.
4. Fourthy, he should calm down the coarse breath by degrees.
First Stage
 1. In the first stage, the yogi cannot yet be mindful of the length of the breath. He should
fix his mind on the spot where the breath (air) strikes as it goes out or comes in, that
is the tip of the nose or the lips of the nostrils. He should strive to be aware of the out-
going breath or the incoming breath every time it strikes at this spot. He should
steafastly fix his mind on that spot for one hour, two hours, etc. at a stretch. He should
take care that no breath passes out or in without being aware of it.
Second Stage
2. In the second stage, the yogi should strive to be conscious, to note the length of the
breath whether it is long or short. At the duratioin of one sitting, the breath might be
long at times and short at other times. He should be aware of each and very breath.
When the breath is slow, it is said to be long; when the breath is rapid, it is said to be
short. The yogi should be aware of the slowness or the rapidity of each breath.
Third Stage
3. When the yogi is able to be well aware of the length of the breath, whether long or
short, the next stage is to be fully aware of the entire course of the out-breath and in-
breath from the tip of the nose to the navel, the beginning, the middle and the end of
the breath.
Fourth Stage
4. After the yogi can be fully aware of the entire course of the breath, the beginning, the
middle and the end, he should calm down the coarse breath till it gradually becomes
more and more subtle and it seems as if the yogi has stopped breathing.
(This is the essence of the Pāḷi passages)

Methods given by Commentaries

Now the methods shown in the Commentaries with respect to the four stages will be given.
Gaņanā method – counting the length of breath,
whether long or short;
Anubhandana method – steadfastly fixing the mind on the spot
where the outgoing and incoming breath
strikes.
ṭhāpana method – concentraing the mind on calming down of
breath.
The meaning is that there are two places where the outgoing breath and the incoming breath
strikes, the tip of the nose and the lips of the nostrils. To some, the striking of the breath at the tip
of the nose is evident while to others at the lips of the nostrils is evident. This is the place where
the counting of the breath is to be done. First, the yogi should begin the practise with the
counting and then second, follow it up with the awareness of the whole course of the breath and
third, end up with steadfast mindfulness of the outgoing breath and incoming breath.
Of these three ways, there is the method of counting quickly and counting slowly. Of the two
– in
Counting slowly, fixing the mind at one of the two spots where the striking of the outgoing or
incoming breath is evident, as the mind is not yet stable, the striking is not yet evident at every
time. There would be times when it is not evident. As only the strikings which are evident are
counted and those which are not evident ore uncounted, it is called counting slowly.
Method of Counting
 Counting from 1 to 5 at one time (1,2,3,4,5,)
Counting from 1 to 6 at one time (1,2,3,4,5,6,)
Counting from 1 to 7 at one time (1,2,3,4,5,6,7,)
Counting from 1 to 8 at one time (1,2,3,4,5,6,7,8,)
Counting from 1 to 9 at one time (1,2,3,4,5,6,7,8,9,)
Counting from 1 to 10 at one time (1,2,3,4,5,6,7,8,9,10)
(These are called Vāras; first, second, third, fourth, fifth and six vāras. After counting serially
from the first up to the end of the sixth, the counting is repeated from the first and so on. The
counting from the first up to the end of the sixth vāra is also called one vāra.)
Fix the mind at the tip of the nose and begin the counting with the striking of the outgoing or
incoming breath, which is evident, as one. If both the outgoing and incoming breath are evident,
both should be counted. Leave out the breath which is not evident or indistinct. If the breaths
after counting one are not evident or distinct, go on repeating one, one, one, till the evident
breaths arise and continue the counting.
As only breaths which are evident and distinct are counted, leaving out those which are not
evident and not distinct, it is called counting slowly.
When the counting is pracitsed again and again, the number of evident breaths will increase
and the counting becomes more swift. When all the breaths are evident. Care should be taken to
ensure that no breath is uncounted. The arising of the breath and the counting should be
simultaneous. When that state is reached, it will no longer be necessary to count vervally;
mantally noting it should be enough. Some yogis use a rosary to mark the completion of one vāra
by dropping one beade, fixing the number to practise each day. What is important is the quick
development of concentration. When the time comes that even though the yogi does not count
his breath, he is steadfastly aware of the striking of the outgoing and income breaths, no breath
escapes without being aware of or noted while he is meditating, then he should stop the counting
practice. From then he is to practicse the Anubandhanā method.
Anubandhanā Method
Anubandhanā method is fixing the mind steadfastly on the spot where the outgoing and
incoming breaths strike and being aware of the striking of outgoing and income breaths without
missing any. It means steadfast mental awareness of outgoing and incoming breath, without
counting. The yogi is to continue the practice of this method till he attains paṭibhāga nimitta
(purified mental image).
Paṭibhāga Nimitta
Paṭibhāga Nimitta is the purified mental image or conceptualised sign that appears as the yogi
continues noting the outgoing and incoming breaths (as his concentration develops). To some,
the sign appears like a cluster of cotton wool, a current of air, clusters of stars, of gems, of pearls,
etc.
At the appearance of these signs, whenever the yogi contemplates (according to the
Anubandhana method), he is to stop practising this method. In both the Gaņanā and
Anubandhanā methods, the yogi has to fix his mind on the spot where the outgoing and incoming
breaths touch.
ṭhapapā Method
From the time of the appearance of Paṭibhāga Nimitta, the yogi is to practise the ṭhapanā
method. As the Paṭibhāga Nimitta is a purified mental image or conceptualized sign, it seems to
be a new object. Being a mental image, it can easily disappear and once it disappears, it is
difficult to get back. Not to let this sign disappear but to develop it day by day, the yogi should
make greater effort to concentrate his mind on it.
When the yogi practises this ṭhaplanā method, he should avoid seven unsuitable factors
(Asappaya dhammas) which would retard his progress in meditation and choose seven suitable
ones (Sappaya dhammas) which would be conducive to his progress in meditation. He should
also observe ten proprieties (Appanākkosalla) for development of his concentration.
Seven Asappayas
1. Dwelling place (which would retard his progress);
2. Place (village, etc) where he goes for his almsround;
3. Talkativeness;
4. Companions;
5. Food;
6. Climate;
7. Deportment.
(The seven suitable factors – Sappayas, which are conducive to his progress in meditation are
the same as above).
Ten Proprieties for development of
Concentration (Appanākosalla)
1. Cleanliness of body and personal effects;
2. Proficiency in signs of outgoing and incoming breaths;
3. Suppressiion of election of the mind;
4. Uplifting of low spirits;
5. Cheering up when the mind is depressed;
6. Paying no attention when the mind is in harmony;
7. Not associating with persons of bad character;
8. Associating with persons of good character;
9. Bringing the five faculties into harmony; and
10. Always having a harmonious mind for the attainment of Appanā Jhāna.
Having fulfilled all these requirements, the yogi is to carry on the practice for days and
months until the Paṭibhāga Nimitta is fixed well in his mind.
He should go on practising this ṭhapanā method till he attains the fourth Rūpāvacara jhāna
(fourth jhāna of the meterial plane).
Distinctions between three Nimittas and
three Bhāvanās (meditation methods)
The distinctions between the three Bhāvanās (Gaņanā, Anubandhanā and ṭhapanā methods of
meditation) and the three Nimittas (Parikamma, Uggaha and Paṭibhāga signs) are as follows:-
1. The sign of outgoing breath and incoming breath in the Gaņanā method is called
Parikamma Nimitta.
2. The same sign which is observed in the Anubandhanā method is called Uggaha
Nimitta.
 3. The mental image or conceptualised sign that arises in the ṭhapanā method is called
Paṭibhāga Nimitta.
[This shows the distinctiions between three Nimittas]
1. The concentration in meditatioin (bhāvanā samādhi) at the time of the appearance of
Parikamma and Uggaha Nimittas is called Parikamma Bhāvanā Samādhi.
2. The concentration in meditation with Paṭibhāga Nimitta as object in the ṭhapanā
method before the attainment of Appanā jhāna is called Upacāra Bhāvanā Samādhi.
3. The four Rūpāvacara Jhānas (Jhānas of the material plane), first, second, third and
fourth jhānas, in the method of four levels of jhānas, is called Appanā Bhāvanā
Samādhi.
In the practice of mindfulness of breath according to Gaņanā, Anubandhanā and ṭhapanā
methods, the outgoing and incoming breath which is the object of meditatioin becomes more and
more subtle by degrees and seems to have disappeared. At that time the yogi is to go on keeping
his mind on the spot where the breath touches as it goes out and comes in even though he is not
aware of it. If he goes on in this manner, he will again be able to be aware of the touch of the
breath at the spot and very soon, the Paṭibhāga Nimitta will appear and he will attain Upacāra
Jhāna. The Kāmāvacara bhāvanā upacāra samādhi which is free from the five hindrances
(nīvarana) is called Upacāra Jhāna.
The Commentary method does not say that effort should be made purposely to make the
object of meditatioin more and more subtle and disappear; it only says that the object of
meditation will get more and more subtle and disappear by itself. We have seen in this world
yogis practising this meditation having this experience of the object getting more and more
subtle and disappear by degrees.
The last of the four portions of the Pāḷi text quoted above reads:-
“Passambhayaṃ kāyasaṅkhāraṃ assasissāmīti sikkhati;
Passambhayaṃ kāyasaṅkharaṃ passasissāmīti sikkhati.
It says that when the yogi comes to the practising of Anubandhanā method he should
purposely make the effort to calm down the breath, it becomes more and more subtle.
[With regard to the question of the disappearance of the breath, the yogi who is not proficient
in meditation might think that his breath has totally disappeared and might give up the practice.
He should take care not to do it.]
Reconciliating the Pāḷi with the Commentary
What is said in the four portions of the Pāḷi text, viz.
(a) Firstly, steadfast mindfulness of breath; secondly, consciousness of the length of breath,
either long or short;
(b) Thirdly, consciousness of the entire course of the breath; and fourthly, calming down the
breath; should be reconciled with the Commentary methods of Gaņāna and so on.
Reconciliation: - Fixing the mind on the spot where the breath touches and counting it of the
Gaņanā method agrees with the first stage of the Commentary method of awareness of every
time the outgoing breath and the incoming breath strikes at the spot. When the yogi practises for
fixed times to be steadfastly mindful of the outgoing and incoming breaths, the counting method
of Gaņanā is employed to prevent the mind from wandering away. On the Gaņanā method, it is
not necessary to make effort purposely to be aware of the long and short length of the breath.
In conformity with the Pāḷi - ‘satova assasati satova passasati’ the effort is to be directed at the
steadfast mindfulness of the outgoing and incoming breaths and to the stopping of the mind from
wandering away frequently.
The Commentary therefore states -
“Bahivisaṭavitakka vicche daṃ katvā assāsapassasā
rammaņe sati saṅtha panatthaṃ yeva he gaņanā”
Gaņanā – The part on counting (of the breath); bahi – wandering of the mind away from one’s
body; visata vitakka vicchedaṃ – to cut off the wild wandering away of the mind which has been
going on throughout successive existences; katva – is done; assāsa passāsa rammane – at the
object of outgoing and incoming breaths inside the body; satisaņthapanatthaṃyeva – to fix the
mind steadfastly; hoti – is.
[Counting of the breath is done to stop (cut off) the wandering away of the mind from one’s
body which has been happening throughout successive existences and to fix it steadfastly on the
outgoing and incoming breaths]
According to the second portion of the Pāḷi text, viz. ‘Dīghaṃ va assasanto dīdhaṃ assasāmīti
pajānāti, when the yogi has finished with Gaņanā method and has come to Anubandhanā method,
he should strive to fix his mind steadfastly on the spot where the outgoing and incoming breaths
touch and to be aware constantly of the length of the breath, whether long or short. In striving
thus to be aware of the length of the breaht, no particular effort is necessary to follow the entire
course of the breath – the beginning, the middle and the end. The yogi needs only to fix his mind
steadfastly on the spot where the breath touches and just to resolve ‘I will be mindful of the
length of the breath.’ When the breath is long, the duration of the touch is long; when it is short,
the duration of the touch is also short. The of the breath is known by the duration of the touch;
long touch means long breath, short touch means short breath.
The activity of the mind is extensive and far reaching. Even though it is fixed on the spot
where the breath touches, it will appear to the yogi as if it is getting out of it or getting into it.
When the yogi becomes constantly mindful of the length of breath, as the third portion of the
Pāḷi text, viz.
“Sabbakāya paṭisaṃvedī assassissāmīti sikkhati,
Sabbakāya paṭisaṃvedī passasissāmīti sikkhati.”
says, special effort should be made, by keeping the mind fixed on the spot where the breath
touches, to be aware of the leangth of the breath, whether long or short and of its entire course,
the beginning, the middle and the end. He should endeavour, when he breathes out, to be aware
of its course from the beginning inside his body to its end at the spot where it touches, and when
he breathes in, to be aware of its course from its beginning at the spot where it touches to its end
inside his body.
This endeavour should be made by fixing his mind on the spot at the tip of the nose where the
breath touches. His mind should not leave that spot and follow the breath but if he fixes his mind
steadfastly on the spot, the entire course of the outgoing breath and of the incoming breath, the
beginning, the middle and the end, will become evident by themselves.
When the entire courses of the breaths, the beginning, the middle and the end, become
evident, and if, according to the fourth portion of the Pāḷi text, viz.
“Passambhayaṃ kāyasaṅkhāraṃ assassissāmīti sikkhati,
Passambhayaṃ kāyasaṅkhāraṃ passassissāmīti sikkhati”
the coarseness of the breaths, by themselves, does not cease and does not get more and more
subtle and appear to have totally disappeared, the yogi should endeavour to achieve it be
concentrating on the breaths. It should not be left to chance.
The Commentary method -
 Shows beginning from the Gaņanā method the gradual subtlety of the breaths by themselves
and their apparent disappearance. We have personally seen yogis who had such an experience.
“Gaņanāvaseneva pana manasikāra kālato pabhuti anukkamato
oḷārika assāssa passāsa nirodha vasena kāyadarathe
kāyopi citfaṃ lahutaṃ hoti; sariram akase laṅghanākārappa-
ttaṃ viya hoti”
Meaning: - pana – will show unusual happenings; gaņanāvaseneva by the power of the
Gaņanā method; minisikāra kālato – the time the mind is fixed on; pabhuti – beginning from;
anukkamato – gradually by degrees; oḷārika assāsa passāsa nirodha vasena – by the cessation by
degrees of the outgoing and incoming breaths; kāyadarathe – bodily distress; vūpasante – ceases;
kāyopi – the whole body; cittaṃpi – the mind also; lahukaṃ – becomes light and buoyant; hoti –
are; sarīraṃ – the body; ākāse – in the sky; laṅghanākārappattaṃ viya – as if it is rising and
floating; hoti – is;
(There are strange happenings. When the mind of the yogi is constantly fixed on the object,
the coarseness of the outgoing and incoming breaths gradually ceases and the yogi feels no
bodily distress. He feels as if his body has become light and buoyant and is rising and floating in
the sky.)
[We have heard of yogis sitting cross-legged and meditating rise about four inches above the
floor on which they were sitting.]
When the yogi reaches the stage where it appears his breath has disappeared, he should keep
on fixing his mind on the spot where the breath touches as it goes out and comes in, and then in
due course when the breath becomes evident again, the paṭibhāga nimitta wil arise. Then he will
be free from hindrances, such as fear, fright, sleepness, laziness, etc. and will attain upacāra
jhāna.
[This is the reconciliation of Pāḷi text with the Commentaries]
Out of the seven parts of Ānāpāna Meditation given in the Commentaries, viz. Gaņanā,
Anubandhanā, Phusanā, ṭhapanā, Sallakkhaņā, Givaṭṭanā, Pārisuddhi, explanations of Gaņanā
and Anubandhanā methods together with spot where the breath touchs called Phusana and the
Thapanā parts called Upacāra jhāna conclude here. Of the four parts of the Pāḷi text, the first is
the main.
At the present day, on completion of the practice of the first part, the yogi can take up
Samatha (concentratiion development practice) or Vipassanā (insight meditation practice).
-----
Here Concludes Ānāpāna Meditation.
End of Anussati Meditation.
------
7. PRACTICE OF NOBLE LOGTY THOUGHTS
(BRAHMA VIHARA)
(a) Radiating Thoughts of Loving-Kindness
(Metta Bhāvanā)
Of the four kinds of Brahma Vihāra (radiating noble and lofty thoughts), rediating thoughts of
loving-kindness (Metta Brahmavihāra) is to be pracitsed in this way:-
Practising merely to attain merit
There are two kinds of radiating loving-kindness (metta), namely, merely to attain merit and
to attain Appanā jhāna.
Of the two, the practice merely to attain merit is sending out thoughts of loving-kindness
wishing beings collectively thus: may all beings in the whole monastery, in the whole house, in
the whole village, in the whole town, etc. to be happy, to be happy both in mind and body, etc.
Such noble and lofty thoughts should be cultivated and radiated again and again.
This should be done with the kind of love which the mother of an only child born late in her
life looks after and protects it. Only when it is done with such genuine love can it be called
metta. Merely uttering from the lips ‘May all beings be happy’ is not metta unless the wish flows
out from one’s innermost heart. Just reciting the Pāḷi ‘Averā hontu (may all beings be free from
danger)’ or ‘Avyāpajjā hontu (may all beings be free from distress)’ cannot be said to ve effective
metta if it does not come from the heart. It can only earn merit and is called metta bhavanā.
Practising Metta to attain Jhāna
The yogi who wishes to practise for the attainment of Jhāna is to contemplate thus:
‘I hate dukkha; I want happiness and I like happiness. Like me, all the beings hate dukkha;
they want happiness and like happiness. I, too, want to have happiness and may all beings have
happiness, also.’ Incline your mind towards the wish for the happiness of all beings, bring back
to your mind, recollect, remember all the people, young and old, you have met with, you have
seen, you have known, you have spoken to, you have lived together with, you have done a good
deed to one another, in all the places you have visited, you have lived during the past two to three
years, or five to ten years, or more and send out thoughts of loving kindness to them one by one,
going backwards from the present, thus: - “He is a being like me; he wants to be happy; may he
be happy and be free from diseases and dangers; may he be happy both mentally and physically.”
You should send out thoughts of loving-kindness, in this way, to all those persons, one by one,
going backwards from the present. Even though you might not have personally met with or seen
a person, you should send out loving thoughts to him if he has done some good deed to you from
afar. Do not leave out even a small animal.
When you have come to the last prson you have met with some ten years back, reverse the
order and send thoughts of loving-kindness to each person you have met with till you comeback
to the present one. As you contemplate the 32 parts of the body in the Kāyagathāsati meditation
over and over again in the proper order and in the reverse order, you are to send out thoughts of
loving-kindness to all persons you have met with, etc. in the past up to the present and from the
present to the past, one by one, you will discover one towards whom you can have pure loving-
kindness thoughts free from lust and on whom you can pour loving-kindness most.
You should then visualising this person in your mind, send out thoughts of loving-kindness to
him, thus ‘This person has been dear and kind to me. He has done an act of kindness to me; he
has looked after me; he is a being like me. He hates dukkha, he wants to have happiness and
likes happiness. May he have happiness; may he be free from diseases and dangers; may he have
both mental and physical peace. Pour thoughts of living-kindness all over his whole body from
the feet up to the head and from the head down to the feet. Enter his heart (mind) with your
thoughts of loving-kindness wishing him to be free from all kinds of distress.
When you go on doing it over and over again for a long time, you will be able to see him
clearly in your mind as if you are seeing him with your eyes and as if he is near you. Then your
thoughts of loving-kindness will be very strong, will cling to and envelop him. They will not
wander away. Then you should understand that you have attained Uggaha Nimitta. When you
continue sending thoughts of loving-kindness to him, they will cling to him, will become tranquil
and remain stable and then you will attain the first jhāna with its five factors.
After the first jhāna has been attained, the yogi should, having the same person as his object,
send out his thoughts of loving-kindness. Applying the method outlined with respect to Kasina
meditation, the yogi should strive to attain the second, the third and the fourth jhānas. When the
yogi has continued his practice of Metta bhāvanā by confining his thoughts of loving-kindness to
a single person and has attained all the four jhānas and has gained mastery over them, he should
leave aside that person and send out his thoughts of loving-kindness, in the same way, to the
remaining persons, one by one, till he attains the fourth jhāna in each case.
Then he should send out his thoughts of loving-kindness to persons he has merely heard of
but has not met with them, either individually or collectively till he attains the fourth jhāna.
Enemies
Among those persons to whom the yogi sends out thoughts of loving-kindness might be some
whom the yogi hates or who are his enemies and he might not be able to entertain thoughts of
loving-kindness but have only thoughts of hatred and enmity towards them.
In such a case, the yogi should admonish himself according to the words of the Buddha taught
in the Anamatagga Sutta, “Na so bhikkhave satto sulabharūpo, yo na mātābhūta pubbo”, thus:-
“That person is not an enemy of yours. He might have been your father, or mother, or a close
relative, etc. of yours in the past existences and would have done you a good turn. Only the anger
that has arisen in you is your enemy. That person has not done anything to bring about our
downfall from jhāna, neither is he dragging you into Niraya (hell). He is not your eneyn. Only
anger is your great enemy which is bringing about downfall from jhāna and dragging you to
Niraya.
Do not hate the person who is not your enemy; do not be disgusted with him. Hate only anger
which is your enemy; be disgusted with it; get rid of it destroy it.
You should thus admonish yourself and destroy and extinguish anger by remembering that
your enemy might have been a father, a mother or a close relative of yours in the past existences
and by regarding him now as your own father or mother.
In this way you should strive to attain metta Jhāna.
If, however, you still are unable to regard your enemy as your own father or mother and you
will regard him as a stranger, then contemplate like this. “He is just a being like me. He hates
dukkha and likes happiness. He wants to have happiness. May he have happiness!” By
cultivating fellowship feelilng towards him like this, you should strive to attain metta jhāna.
If you still cannot entertain fellowship feeling towards him and you still hate him and cannot
attain metta jhāna you should first strive to strengthen mettā jhāna mental absorption towards
others, and then only come back to him.
When the yogi has many times experienced mettā jhāna mental absorption towards those who
are not his enemies and his mettā thoughts are well developed, he should be able to turn them
towards the enemy he hates most. If, however, he is still is unable to do so, he should give up
trying to send his mettā thoughts to the enemy and should not take any more interest in him just
as he would not pay any attention to the firewood and rebbish in the forest. He should regard the
enemy to be ono-existent. He should confine diffusing his mettā thoughts towards those other
than that enemy.
End of Mettā Meditation.

(b) & (c) Radiating thoughts of Compassion

and Sympathetic Joy
(Karuņā and Muditā)
As in the case of rediating thoughts of loving-kindness (mettā meditation), there are two kinds
of rediating thoughts of compassion (karuņā) and sympathetic joy (muditā), viz. Merely to gain
merit and to attain Appanā jhāna.
Practising merely to gain Merit
Of the two, practising merely to gain merit is feeling of compassion like the feeling of a
mother who dearly loves her son when she sees him in pain and very much wishes his release
from that pain (dukkha). When she sees him living in great prosperity and happiness, she is filled
with entense joy and wishes him to remain in such prosperity and happiness for a long time,
without falling into decline, and to enjoy even greater prosperity and happiness.
In like manner, when the yogi sees beings, either individually or collectively, in pain
(dukkha), his heart is filled with great compassion for them and he wishes them to be free from
that pain. He should contemplate this feeling of compassion (karuņā) over and over again.
When the yogi sees one who is living in great prosperity, luxury and happiness, he is filled
with intense joy. He wishes him to go on living in that happy state, without falling into dicline
and wishes him even greater prosperity and happiness. He should develop that feeling of
sympathetic joy by contemplating it repeatedly and should not let feelings of jealousy and envy
find their way into his mind.
Practising for attainment of Jhāna
It is very difficult for a yogi who does not jractise mettā meditatioin or who has not attained
mettā jhāna to entertain for long the feeling of compassion towards a person who is in pain
(dukkha). The feeling of compassion can scarcely last till appanā mental asorption arises.
Leaving a person to his own kamma (leaving him to the results of his physical, verbal and mental
ections – kammassakā, kamma being his only possession), the yogi makes no endeavour,
adopting a feeling of neutrality. It is even more difficult for that yogi to entertain for long the
feeling of delight and joy at the prosperity and happiness of a person. This feeling of muditā
(sympathetic joy) can scarcely last till appanā jhāna mental absorption is attained. Only feelings
of jealousy and envy would aise in him. Therefore, the yogi who wants to practise compassion
(karuņā) and sympathetic joy (muditā) meditation for attainments of Appanā jhāna, should first
of all practise mettā meditation.
After practising mettā meditatioin and attainment of mettā jhāna, if he finds that one among
those who are vary dear to him and to whom he has been sending out mettā thoughts is in
dukkha, he will feel great pity for him. Along with that feeling of great poty, the wish for his
release from dukkha will arise simultaneously in the yogi, and he will at once attain Karuņā
jhāna Appannā mental absorption. He has just to change from the feeling of loving-kindness
(mettā) to that of compassion (karuņā). No particular effort is needed for the arising of karuņā
mental absorption.
Even though those the yogi dearly loves might not be in dukkha, they are not yet free from the
dangers of rebirth, old age and death; they are still beset with thses dangers. When the yogi thus
contemplates the ills and sufferings of existence of beings, he whould perceive nothing but
dukkha for all beings and feel great compassion and would thus be able to attain karuņā jhāna
mental absorption towards every being.
The yogi will experience a feeling of intense joy and delight (muditā) when he sees, among
those who are very dear to him and to whom he has been sending compassion thoughts, a person
who is living in prosperity and happiness, not fall into decline; may they remain for a long time”
arises in him. No sooner such delight and joy and such a wish arise, than he attains muditā
appanā jhāna mental absorption.
The only thing to do for the yogi is to switch over from love and kindness to delight and joy.
No particular effort is needed to attain muditā jhāna mental absorption. Even though the person
whom the yogi loves and is kind to, does not enjoy much prosperity and happiness, if he sees that
person happy and smiling, he is filled with great delilght and joy and he can attain muditā appanā
jhāna mental absorption.
As in the case of mettā meditation, the yogi should continue to strive till he attains the fourth
karuņā and muditā jhānas
(d) Radiating Thoughts of Equanimity
(Upekkha Meditation)
After the yogi has practised mettā, karuņā and muditā meditations and has attained the fourth
jhāna in each of them and if he wants to go up for the fifth jhāna, he should follow the method
given in the Kasina meditatioin. Seeing the defects of the fourth jhāna, being disgusted with
happiness (sukha) and longing to attain the fifth jhāna which has no happiness (sukha), he should
enter upon the fourth mettā, or karuņā, or muditā jhāna, and arising from it, with the same person
as his object, contemplate thus:
“Even though I wish that person to have happiness, he would be happy only if he had wholesome
kamma (good deeds done); even though I wish him to be free from dukkha, he would be free
only if he had wholesome kamma; even though I wish him to remain in prosperity and
happiness, not to fall into decline, this would happen only if he had wholesome kamma. These
things which I wished for would not come about however might I want them to come about.
They depend on that person’s kamma (physical, verbal and mental actions) which only is his
property (kammassakā). When the yogi stops being concerned about the happiness, the dukkha,
the prosperity, etc. of that person and regards him with feeling of neutrality in place of the
feeling of happiness and will attain the fifth jhāna possessing two factors, one-pointedness of the
mind and feeling of neutrality. The yogi should strive to strengthen and stabilise the jhāna and to
gain mastery over it.
After the attainment of the fourth jhāna by the lower Brahmavihāra (lofty and noble thoughts),
when the yogi wants to attain the fifth jhāna, he should stop being concerned about the
happiness, the welfare, etc. of beings and regard them with feeling of neutrality that they all
depend on their kamma (physical, vrebal and mental deeds) which only is their property
(kammassakā). Contemplating thus is called Upekkha Brahmavihāra (radiating lofty and noble
thoughts of equanimity). It however coes not mean that the yogi should ignore them, pay no
attention to them like firewood and rubbish in the forest. This feeling of neutrality is not like
Anāramma upekkha which has no object. In this jhāna, the meditation object on which the mind
has to be fixed is the same (person) as in the lower fourth jhāna mental absorption.
Only the feeling of concern about the happiness, etc. of the person has to be got rid of.
Leaving the person to his own kamma and getting rid of the concern about him, the yogi has to
fix his mind on that person with a feeling of neutrality. There is no such thing as practising
merely to gain merit in this Upekkha Brahmavihāra meditation. Without first attaining the fourth
lower Brahmavihāra jhāna, the yogi can neither gain merit nor demerit in this meditation by
leaving beings to their own kamma. It belongs to Anārammaņa upekkha type of feeling of
neutrality which pays no attention to the firewood and rubbish in the forest.
Points to Note about Brahmavahāra
Meditation
To the yogis who practise mettā meditation, there is no need to make special effort to practise
karuņā, muditā and upekkha meditations. They will be accomplished unconsciously. They
should, therefore, practise mettā meditation first.
The advantages and merits of mettā meditation are very great and noble. Of the good deeds of
merit which will bring about great attainments in life, mettā kamma is supreme. There is no
kamma (physical, verbal and mantal action) which can surpass mettā kamma. Among the
Recollections (anussatis), the Buddhānussati (Recollection of the Buddha) can bring about great
and noble attainments in life. That is the reason why those who aspire to be future Buddhas and
who would have to undergo many more existences, should especially practise Buddhānussati and
mettā meditatioins. When one is accomplished in mettā meditation, he would be accomplished in
the three remaining Branmavihāras also.
8. Meditation of Immaterial States
(Arupa Jhanas)
The yogi who wants to practise meditation for the attainment of the four immaterial jhānas
(Arupa Jhānas) should attain the fifth jhāna by practising kasina meditation and strengthen it by
gainning mastery ober it in five ways. Then he perceives the shortcomings and the inferiority of
the meteriality of the kasina and the fine material jhānas which have materiality as object and is
disgusted with them, and he longs for the higher non-material jhāna, Ākāsanañcayatana jhāna
which he thinks to be excellent and more refined.
When he does so, he whould, with one of the nine kasina objects (that is leaving out Ākāsa
kasina from the total of ten), enter upon the fifth jhāna and be absorbed in it. Then rising from it
with the same kasina object spread out in front of him, he should observe it closely. In doing so,
he should concentrate his mind, not on the kasina object, but on the space it occupies,
contemplating ‘It is not the kasina; there is no kasina. It is space; it is space!’ When he
contemplates thus over and over again, the kasina object will disappear from his mind and he
will perceive only the space the kasina has occupied.
As an example, take a window across which a curtain is hung. When the curtain is blown
away by the wind, a vacant space is left in the place the curtain has covered. This space which is
revealed when the kasina has been removed is called ‘Kasinugghaṭma ākāsa’ When the yogi fixes
his mind on this open space which has no beginning and no end, noting in his mind ‘open space,
open space!’ he will attain the fifth jhāna apannā mental process with two factors of equanimity
and one-pointedness of the mind.
This fifth jhāna which is disgusted with the material object of kasina, which transcends
materiality and which has no material object, is called Arupa Jhāna (non-meterial jnāna). As it
has space (ākāsa) which has no beginning and no end, as its base and object, it is called
‘Ākāsanañcayatana Jhānā.’ It is also called Ākāsañañcāyatana Arūpa Jhāna as well as the first
Arūpa Jhāna.
(b) Second Arūpa Jhāna
After strengthening and gaining mastery in five ways over the first Arūpa Jhāna, when the
yogi wants to strive for the attainment of the second Arūpa Jhāna, he should perceive that the
lower jhāna is inferior and get disgusted with it and long for the higher jhāna. He should enter
upon and get absorbed in the first Arūpa Jhāna with the same object of open space. Then rising
from that jhāna, he should fix his mind on the consciousness of the first Arūpa Jhāna which has
ceased as the consciousness of the object of space with no beginning and no end, noting it
repeatedly ‘Consciousness, consciousness!’ When he does it over and over again, he will attain
the fifth Arupa Jhāna apannā mental process with two factors of equanimity and one-pointedness
of mind. That is he attains the fifth Arūpa jhāna.
As this jhāna is attained by having the boundless space ‘ākāsa’ as object and having the first
Arūpa consciousness called ‘ananta’ (bounless) as base, it is called Viññānañcayatana Jhāna. As
it is the second immaterial jhāna, it is called Second Arūpa Jhāna. When the mind is free from
hindrances, it is clear and can perceive the whole thought progress distinctly. As thought-
moments arise in rapid succession, one after another, they look like a rod, or a line or circle of
flames, produced by whirling a flaming piece of firewood at night.
Though the first Arūpa consciousness has ceased, during the time the yogi’s mind was
absorbed in the open space, it calmly and peacefuly clung to the object of open space like beads
in a rosary. In like manner, the second Arupa consciousness is vividly perceived clinging calmly
and peacefully to the object.
(c) Third Arūpa Jhāna
After strengthening and gaining mastery in five ways ober the second Arūpa Jhāna, when the
yogi wants to strive for the attainment of the Third Arūpa Jhana, he perceives the lower jhāna is
inferior and gets disgusted with it and longs for the higher jhāna which he thinks to be excellent
and more refined.
Then he should enter upon and be absorbed in the second Arūpa Jhāna having as its object the
consciousness of the first Arūpa. After rising from that jhāna, he should contemplate: “There is
no more first Arūpa consciousness which has arisen in the space on which I an fixing my mind.
There is not; there is not.” When he thus contemplates repeatedly, just as it is done to detach
from the kasina, for the disappearance of the kasina object, the first Arūpa consciousness will
vanish from the spade and there will be no more consciousness in the space.
For example, let us say a man saw the congregation of the bhikkhus in a Sima Hall and he
went away for a short time on some business. In the meantime, the congregation broke up and
the bhikkhus left the Sima. When the man returned, there was no more congregation of the
bhikkhus and the hall was empty. (In like manner, there is no more consciousness in the space).
Then the yogi fixes his mind on the absence of the first Arūpa consciousness and goes on
repeating mentally, ‘There is nothing, there is nothing! There is nothing of consciousness, there
is nothing of consciousness.’ When he does it, the fifth jhāna mental absorption will arise in him
and he will attain the fifth Arūpa Jhāna with two factors, equanminity and one-pointedness of the
mind.
As the object in this jhāna is nothingness of the first Arūpa consciousness which is an Abhāva
(non-existent) paññatti (concept), it is called Ākincaññāyatana Jhāna. It is also called the third
Arūpa Jhāna.
(d) The Fourth Arūpa Jhāna
After strengthening and gaining mastery in five ways over the third Arūpa Jhāna, when the
yogi wants to strive for the attainment of the fourth Arūpa Jhāna, he perceives the lower third
Arupa Jhāna as inferioir, gets disgusted with it and longs for the higher fourth Arūpa Jhāna.
Then he should, having nothingness of the first Arūpa consciousness as object, enter upon and
be absorbed in the third Arūpa Jhāna. Then rising from that jhāna, if he repeatedly contemplates
the consciousness of the past third Arūpa Jhāna, which has already ceased, thus ‘This
consciousness is highly refined, subtle and calm’, he will attain the fifth jhāna apannā mental
absorption, the Arūpa Jhāna, with two factors, equanimity and one-pointedness of the mind.
As this jhāna gets more and more refined and subtle, it is almost imperceptible. As it does not
have any coarse perception but has only very refined perception, it is called Nevasañña
Nāsaññāyatana Jhāna. As it is the fourth Arūpa Jhāna, it is also called the fourth jhāna. The yogi
should also strengthen this jhāna and gain mastery over it in five ways.
Eight Vimokkhas, eight / nine Samapattis,
nine Anupubbavihāra Samapattis.
[Vimokkha – release from moral hindrances and defilements, but not completely rooting them
out; samapatti – sustained mental absorption, such as Arūpa jhānas, phalas and nirodha.
Anupubbavihāra – entering upon sustained deep mental absorption of nine samapattis
successively.]
1. The four Rūpa Jhānas, according to four levels of jhānas, and the four Arūpa jhānas,
totalling eight, are called eight Vimokkhas (releases) as they are free from moral
hindrances and defilements.
2. Samapattis mean attainment of sustained mental absorption.
3. When Nirodha Samapatti (attainment of cessation of consciousness) is added to the
above eight, the total of samapattis is nine.
4. Entering upon and being absorbed in the nine samapattis successively is called nine
Anupubbavihāra samapattis.
These nine samapattis can be entered upon only by Anāgāmis and Arahats who are free from
attachment to sensual pleasures (kamaraga) and who have compreality.
Manner of Entering Upon Samapattis
First, the yogi enters upon and is absorbed in the first jhāna for a short time. Rising from it, he
contemplates its impermanent,, insecure and souless (anicca, dukkha and anatta) nature. Then he
enters upon the second jhāna and is absorbed in it for a short time. Rising from it ........
In this way he goes on contemplating the impermanent, insecure and soulless nature from the
first to (and including) the seventh samapatti one after another. Then he enters upon Nirodha
samapatti (sustained attainment of cessation) and rising from it, to ensure that death will not
come immediately and is still far off for him, he sets a fixed period for deep mental absorption.
Making the following vows -
(1) May I rise from the samapatti at a certain fixed time;
(2) May I be able to rise from it if the Buddha summons me during that time;
(3) May I be able to rise from it if the Sangha (bhikkhus) want my presence for any
purpose;
(4) May all my personal belongings, such as alms bowl, robes, etc. remain secure;
he enters upon the Nevasaññā Māsaññāyatana Samapatti. After the arising of one or two thought-
moments, the mental process ceases (I.e. no mind and mental concomitants arise; there is the
arising of only corpreality). This cessation of mind and mental concomitants (mental process) is
called entering upon and being absorbed in Nirodha Samapatti.
In due course, fruition (phala) consciousness with Nibbāna as object arises and the yogi rises
from Nirodha samapatti. The yogi who thus takes vows and is absorbed in Norodha Samapatti
cannot be killed or wounded by a canon or cannot be burnt by fire. His dwelling and personal
belongings cannot also be destroyed. His person and belongings are invulnerable but if he makes
no vow, his belongings are insecure.
Asaññāsattta Brahma
(Brahmas devoid of Consciousness)
Of these eight samapattis (attainment of sustained mental absorption) one who has attained
the fourth fine-material jhāna (rūpa jhāna) feels that there is pain and distress (dukkha) on
account of consciousness (nāma) and if there were no consciousness but only corporeality
(kāya), one would be devoid of consciousness and would live in peace. He is therefore
dissatisfied and disgusted with consciousness and seeing no fault with the body, wishes to be
devoid of consciousness. When he dies without falling away from his jhāna, he is reborn as an
Asaññāsatta Brahma in the Asaññāsatta Brahma plane, that is the plane of Brahmas devoid of
consciousness. The life span in that plane is 500 great world cycles. When the kamma of the
fourth jhāna expires and the life span of 500 great world cycles ends, the body of the Asaññāsatta
Brahma passes away. As the result of his past kamma he is reborn with both mind and body in
the human world.
Arūpa Brahmā
(Brahnas who have no body)
One attains Arūpa jhāna because he feels that he is subject to all kinds of pain and distress
(dukkha) because of his body; he is beaten, stabbed, unjured, and has diseases because of his
body. If he had no body, he would not be subject to all kinds of dukkha and would live in peace.
He is therefore dissatisfied and disgusted with the body and wishes to be devoid of the body.
When he dies without falling away from his jhāna, he is reborn in the Arūpa Jhāna as an Arūpa
Brahmā who has no body but only consciousness. They live for the life span of 84,000 great
world cycles in the highest Arūpa ream of Nevasaññā Nasaññāyatana. When they have lived out
their life span, they are reborn in the sensuous planes with both mind and body.
Of the one who has attained the fourth the Arūpa jhāna is not dissatisfied and disgusted with
his body or consciousness and does not long for those Asaññāsatta or Arūpa realms, he will not
be reborn in them. He will be reborn in the remaining realms where they have both body and
mind.
From these words, it should be understood that when the yogi goes up from the fine material
jhānas to the non-material jhānas, he should not contemplate on the faults or impurities of the
body (karajakāya), he should only repeatedly contemplate on the unsatisfactory and inferior
nature of the fine material jhāna together with the kasina object.
-------
(9).PERCEPTION OF THE REPULSIVENESS OF
BODILY NUTRIMENT.
Āhārepaṭikūla Saññā is the perception of the repulsiveness of the bodily nutriment
(Kabalīkāra Āhāra). The yogi who wants to practise and attain this perception should
contemplate thus -
For example, long, long ago a couple carrying their baby son was travelling through a
hazardous desert. The food they brought with them ran out on the journey and were faced with
death by starvation. They descussed the situation. If they were able to get through the journey
alive, they could have another son in future. So they decided to kill their baby son, eat his flesh
and get through the desert alive. They killed their son, ate his flesh and got through the desert
alive.
Now, when they ate the flesh of their baby son, because -
1. it was the flesh of a fellow human being,
2. it was the flesh of a relative,
3. that relative was their own son,
4. it was the flesh of the son they lived very much,
5. It was the flesh of a very dear son,
6. they had to ear raw,
 7. it was horrible human flesh,
8. it had to be eaten without salt,
9. it had to be eaten without anything to add to its flavour,
the flesh was extremely repulsive. They could not enjoy it in anyway at all. They had to force
themselves to eat it in spite of its repulsiveness to get through the desert alive.
The bodily nutriment we take is, just as the flesh of their baby son was extremely repulsive to
the couple struggle to get through the desert journey alive extremely repulsive to us -
- because of the hardships, dangers and difficulties we have to undergo in its procurement; we
have to brave through all kinds of weathers, dangers and so on;
- because of the nauseating condition it turns into when we put it into our mouths, chew and
swallow. It is mashed up and mixed with spittle and other liquid from the mouth, it loses its
good appearance and smell and becomes a mass of pulp like a dog’s vomit;
- because when it is swalloed and gets inside the belly, it is mixed with secretions of bile,
phlegm, pus and blood;
- because when it gets inside the belly which is like a trough that has never been washed and
cleaned, it gets very filthy;
- because after it gets into the belly filled with 32 kinds of worms and germs and is being
digested (cooked) by the bodily fires, it gives out froths and bubbles and offensive smells;
- because if it is not cooked (digested) well, it causes various kinds of bowel disorder and other
diseases;
- because even if it is well digested (cooked), it does not turn into precious metals, such as gold,
silver, etc. but into loathsome urine, excreta and other filth.
- because the fat and juices the nutriment produces do not become valuable things but turn into
32 kinds of rotten things, such as hairs of the head, hairs of the body, nails, teeth, skin, flesh,
etc. They causes all kinds of diseases, such as itches, ringworms, eczema, leprosy and so on.
As bodily nutriment thus produces disgusting results, it is extremely repulsive.
After taking the bodily nutriment into the body, it has to be purged at great pains and trouble
in a secluded spot, under any conditions of the weather, danger, etc. It is unavoidable. As the
bodily nurtiment finally turned into excreta which is purged out of the body through the nine
orifices, it is extremely repulsive.
Then, because the bodily nutriment smearse, and fouls receptacles, hands, mouths, the insides
of the body at the time it is taken and the orifices at the time it is purged, it is extremely
repulsive.
As the bodily nutriment gets into the mouth -
1. it depresses the mind;
2. it distracts the mind;
3. it dulls the mind and the body;
4. it causes anxiety;
5. it causes various kinds of ailments and pains;
6. it endangers life;
 7. it foils the Brahmacariya Sila;
8. it causes the demeritorious act of wrong behaviour.
For these reasons also, bodily nutriment is extremely repulsive.
Bodily nutriment brings about all kinds of ailments and pains, quarrels and conflicts,
memeritorious acts, dangers, pain and distress. Bodily nutriment and the other three mental
nutriments are the roots of these causes. For these reasons also bodily nutriment is extermely
repulsive.
Even though it is extremely repulsive, one has to take bodily nutriment just as a patient has to
take a bitter dose of medicine to cure his disease, or just as the couple travelling in the desert had
to eat the flesh of their own baby son to get through the desert journey alive. One should and has
to take bodily nutriment so that might have good health and long life to enable him to practise
insight meditation for curing the disease of defilements (kilesa), for getting through the journey
(the ending) of the long stretch of the round of births (saṃsarā).
Thus, the yogi who wishes to practise the perception of the repulsiveness of bodily nutriment
should, as explained above, repeatedly contemplate it. By doing so over and over again, the
bodily nutriment he has already taken, he is taking and he will take becomes repulsive in his
consciousness, in his knowledge and in his perception. Then his consciousness and knowledge
will be greatly strengthened and developed, clear and serene and he will attain upacāra jhāna.
Such a yogi will have -
1. very little craving for bodily nutriment,
2. very little craving for all the five kinds of sensual pleasures, and
3. very little enjoument, like the couple who had to eat the flesh of their own baby son to
get through the desert alive, in taking the bodily nutriment. He will take the bodily
nutriment just to enable him to get through the round of births. [According to the Pāḷi
text Ādinavadassāvī nissaraņapañño paribhuñjati]
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10. ANALYSIS OF FOUR GREAT PRIMARY ELEMENTS
(Meditation on Great Primary Elements
in the Body)
The yogi who whishes to practise the meditatiion of the great primary elements in his body
should, finding a place where he can have privacy and detachment of the mind, meditate on the
four great primary elements the body is composed of from the soles of his feet up to the hairs of
his head and from the hairs of his head down to the soles of his feet.
How to meditate
He should contemplate thus: “My fathom-long body is composed of -
1. parts dominated by the earth element;
2. parts dominated by the water element;
3. parts dominated by the fire element; and
4. parts dominated by the air element.
He should contemplate to distinguish these four primary elements from one another.
Of these four parts, the parts dominated by the earth element are:-
1. Kesa – 24,000,000 hairs of the head;
 2. Lomā – 99,000 hairs of the body;
3. Nakhā – 20 finger nails and toe nails;
4. Dantā – 32 teeth;
5. Taso – thick and thin skins;
6. Maṃsaṃ – 900 slices of flesh;
7. Nhāru – 900 sinews;
8. Atthi – 300 bones;
9. Atthimiñjjaṃ – bone marrow;
10. Vakkaṃ – kidney;
11. Jadayaṃ – heart;
12. Yakanaṃ – liver;
13. Kilomakaṃ -membrane;
14. Pihakaṃ – spleen;
15. Papphāsaṃ – lungs;
16. Antaṃ – large intestine;
17. Antagunaṃ – small intestines;
18. Udriyaṃ – contents of the stomach;
19. Karīsaṃ – feeces;
20. Matthaluṅgaṃ – brain
Parts dominated by the water element are:
1. Pittaṃ – bile;
2. Semhaṃ – phlegm;
3. Pubbo – pus;
4. Lohitaṃ – blood;
5. Sedo – sweat;
6. Medo – solid fat;
7. Assu – tears;
8. Vasā – liquid fat;
9. Kheḷo – sliva;
10. Siṅghāņikā – nasal mucus;
11. Lasikā – synovic fluid (lubricating oil of the joints);
12. Muttaṃ – urine.
Parts dominated by the fire element are -
 1. Santāpo – heating up of the body by fever, daily or on alternate days;
2. Dāho – burning up of the body by such diseases as small pox, boils, etc.
3. Pācako – heat which (cooks) degests the food taken;
4. Jīraņā – heat which causes decay and ageing.
Parts dominated by the air element are:-
1. Uddhaṅgamāvātā – upward going winds;
2. Adhogamā vātā – downward going winds;
3. Kucchisayāvātā – winds in the belly;
4. Koṭṭhāsayāvātā – winds in the intestines;
5. Aṅgamaṅgānusārinovātā – winds moving along the limbs of
the body in their various actions.
6. Assāsa passāsavvātā – in-breath and out-breath.

Breaking down into eight parts of the

earth element in 24,000,000 hairs
of the head.

Each hair has four attributes, viz. Hardness (pathavi kāya), cohesion (āpo kāya), coldness
when it is cold and hotness when it is hot (tejo kāya) and extension (vāyo kāya).
1. the attribute of firmness in the whole of the hair is pathavi kāya.
2. the attribute of cohesion is āpo kāya;
3. the attribute of temperature (coldness or hotness) is tejo kāya;
4. the attribute of extension, which is the force of tejo, is vāyo kāya.
(There are four dependent matter of the hair, namely, colour (vaņņa), smell (gandha), taste
(rasa) and nutritive essence (ojā).
In brief, each hair has eight elements or attributes, pathavī, āpo, tejo, vāyo, vāņņa, gandha,
rasa and ojā.
Each hair of the body also has eight elements or attributes, pathavī, āpo, tejo, vāyo, vaņņa
gandha, rasa and ojā.
Each of finger or toe nails also has eight elements or attributes, pathavī, āpo, tejo, vāyo,
vaņņa, gandha, rasa and ojā.
(In the same way, analyse the remaining parts of the body into eight elements or attributes).
Analysis of hair of the head into eight
elements.
1. When we feel the hair with our hand, we find its characteristics of hardness. It is
pathavī dhātu.
2. By seeing the round shape of the hair, we know its characteristics of cohesion. It is
the āpo element.
3. When it is hot, we find the hair is hot; when it is cold we find the hair is cold. This is
the characeristic of tejo dhātu.
 4. The emitting of heat, warmth or coldness of the hair is its characteristic of vāyo
dhātu.
5. The colour of the hair is its characteristic of vaņņa dhātu.
6. The odour of the hair is its characteristic of gandha dhātu.
7. The taste of the hair is its characteristic of rasa dhātu.
8. The nutritive value of the hair to the body of beings which eat hair is its characteristic
of ojā dhātu.
Likewise, hairs of the body, finger and toe nails, teeth, skin, flesh, bones, bone marrow,
kidney, heart, liver, membrane, spleen, lungs, large intestines, small intestines, .... urine, have
eight kinds of elements each. This should be understood. Four Tejokāyas and six Vāyokāyas also
have eight elements each.
These eight elements are called Avinibbhogarūpa (matter which cannot be separated from one
another) which form the basis of matter (rupa). When the yogi who practises the meditation on
the analysis of the four great primary elements perceives the distinguishing characteristics of
these eight elements, he will perceive (the body) as only groups, big and small, or lumps of
elements and will not perceive as individuals, beings, self, life (soul), man, woman, head, hands,
legs, hairs of the head, hairs of the body, finger and toe nails, teeth, bones, etc.

Advantages of Meditation of the Elements

The yogi who practises this meditation of the elements will gain the following emmediate and
remote benefits;
1. he can get rid of the misconception that there are individuals, beings, etc.
2. he can withstand all kinds of dangers;
3. he will feel neither pleasure nor displeasure at pleasant or unpleasant objects;
4. he can overcome taking delight in sensual pleasures and being bored with
concentration and insight meditation practices and solitude.
5. he can gain wide wisdom;
6. he can attain the bliss of Nibbāna even in the present existence.
7. he can be reborn in happy destinations after passing away from the present existence.
------

11. SUPERNORMAL PSYCHIC POWERS (ABHIÑÑA)

To memorise: - Abhiññas are: power of creation, divine sight and hearing, knowing minds of
others, past and future existences and resultants of deeds.
When the yogi, who has attained the nine samapattis (deep mental absorption) up to the
Nevasaññā Nasaññā Samapatti and gained mastery over them, wishes to achieve supernomal
psychic powers which are the resultants of concentration and insight meditation practices
(samatha and vipassana), he should discipline his jhāna consciousness in 14 ways (in the normal
order, in the reverse order, etc.) till his fifth rupāvacara jhāna consciousness becomes highly
concentrated and keen and turns into supernormal psychic power (abhiññā).
Seven Abhiññās (supernomal psychic powers)
 1. Iddhividha Abhiññā – wielding of various kinds of supernormal psychic powers, such
as travelling in space, plunging into and out of the earth, etc.
2. Dibbacakkhu Abhiññā – divine power of sight.
3. Dibbasota Abhiñña – divine power of hearing.
4. Cetopariya Abhiññā – knowing the minds of others.
5. Pubbenivasānussati Abhiññā – knowning past existences.
6. Yathakammupaga Abhiññā – knowing the destiny of beings according to their good
or bad kammas.
7. Anāgataṃsa Abhiññā – foreseeing future existences and worlds.
To memorise: First Pādaka jhāna, followed by determination, then Pādaka again and abhiññā
arises.
When the yogi wishes to exercise a supernomal psychic power, as the preliminary step he
should -
1. enter upon the fifth Rūpa jhāna which is the basis of resolution;
2. then make the resolution for the accomplishment of the power he desires;
3. then again enter upon the fifth Rūpajhāna which is the basis of the abhiññā;
4. this is followed by mind processes of two bhavaṅga thought moments, one thought
moment each of Manodvāra-vajjana, parikamma, upacāra, anuloma, gotrabhu and
abhiññā.
As soon as the abhiññā thought moment arises, the abhiññā is accomplished.
To elaborate
Only the yogis who have attained jhānas through the practice of kasinas, out of the forty kinds
of meditation, can achieve abhiññās, supernormal psychic powers. Those who attain jhānas
through the other kinds of meditation cannot achieve abhiññās. Yogis who have attained all the
four or five rūpa samapattis in their kasina practice and who had practised meditatioin, attained
and mastered abhiññās in the not too-distant past existences, like the recluse Suruci, who later
became the Venerable Sariputta and his 24,000 disciples, can attain abhiññās. Those who had not
practised meditation and had not attained abhiññās in their past existences, and whose
intellectual capacity is weak, can attain abhiññās only when they have attained all the eight or
nine samapattis.
The yogis who have attained the eight or nine samapattis through the ten kasinas should strive
and attain the five abhiññās of iddhivida, dibbasota, paracittavijānana, pubbenivāsānussati, and
dibbacakkhu. Just as the woodcutter sharpens his knife before he cuts the trees down in the
forest, just as one wipes and rubs the lens of his telescope before he looks through it at distant
objects, the yogi who wants to attain abbiññas should exercise his jhāna to develop and sharpen
them as much as possible.
Exercising the Jhānas
1. The yogi should repeatedly enter upon the eight samapatthis, according to the method
of four levels of jhanas or nine samapatthis, according to the method of five levels of
jhānas, in their proper, order beginning with the first jhāna and ending with
Nevassññā Nassanāyatana jhāna.
 2. He should repeatedly enter upon his jhānas in the reverse order beginning with the
Nevasaññā Nāsaññāyatana Jhāna and ending with the first jhāna.
3. Then he should repeatedly enter upon the jhānas alternatively in the proper order and
in the reverse order.
In the same way, he should practise all the ten kasinas -
1. repeatedly practise the kasinas in their proper order beginning with Pathavī Kasinas
and ending with Ākāsa kasina.
2. repeatedly practise the kasinas in their reverse order beginning with Ākāsa kasina and
ending with Pathavī kasina.
3. repeatedly practise the kasinas in their proper order and in their reverse order
alternatively.
4. In exercising jhānas in the proper or reverse order, he should practise entering upon
jhānas alternately.
5. he should pracitse the kasinas alternately likewise.
The practice of jhānas and kasinas alternately is as follows:-
1. After entering upon the first jhāna of Pathavi Kasina, and rising from it, skip the
second jhāna of Āpo Kasina, and enter upon the third jhāna of Tejo Kasina.
2. Then skipping the fourth jhāna of Vāyo kasina, enter upon the fifth jhāna of Nīla
Kasina.
3. Then skipping the Ākāsānañcāyatana Jhāna, enter upon Viññāņañāyatana jhāna.
4. Then skipping the Ākiñcāññayatana jhāna, enter upon Nevasaññā Nāsaññāyatana
jhāna.
5. Then rising from that jhāna and when the yogi begins to meditate in the reverse order,
by entering upon Ākiñcaññayatana jhāna.
6. Then skipping the Viññānañcāyatana jhāna, and detaching Pīta Kasina, he should
enter upon Ākāsanañcayatana jhāna.
7. Then skipping the fifthe jhāna of Nīla Kasina, enter upon the fourth jhāna of Vāyo
Kasina.
8. Then skipping the third Jhāna of Tejo Kasina, enter upon the second jhāna of Āpo
Kasina.
9. Then enter upon the first jhāna of Pathavī Kasina and go up, as before, to higher
jhānas (in the proper order)
10. After thus mastering all the lower six Kasinas, the yogi should strive to gain mastery over all
the higher six Kasinas by entering upon them beginning with Nīla Kasina as before.
Nīla and Pīta Kasinas should be included in both lower and higher kasina groups so that in
both, there will be six kasinas each. If a kasina is skipped and is not properly mastered, in cases
where speedy accomplishment is necessary (Khippanisanti) by means of that Kasina, he might
run into difficulty.
“Khippanisanti” means speedy accomplishment in creating miracles. It is therefore necessary for
the yobi to master each of the Kasinas thoroughly without leaving out any one of them. The yogi,
who wishes to enter upon Ākāsāñañcayatana jhāna while he is practising Ākāsa Kasina, should
detach himself from one of the remaining unspecified kasinas and enter upon it. The three higher
Arūpa jhānas have nothing to do with kasinas and they should not be followed by Kasina. In
practising jhānas, the factors of each jhāna should be contemplated on rising from it. Then only
should and must the yogi enter upon the next jhāna. Only by doing so, would the yogi gain
complete five-way mastery ober them.
[The method the jhānas are to be entered upon and exercised shown above deals with the way
it should be done. It does not deal with the entire course of the practice from the beginning to the
end. The yogi might enter upon and practise starting from any jhāna, might skip one, two or three
jhānas at a time according to his wish. The main thing is to gain mastery over jhānas and
kasinas.]
Great Powers of Jhānas
When the yogi enters upon and exercises the jhānas in ten ways as shown above, his jhāna
consciousness and knowledge becomes highly concentrated, strong and steadfast. He gains
mastery over the jhānas and his mind is extremely purified and pellucid. Then as stated in the
Pāḷi text:-
“Evaṃ samāhite citte parisuddhe ...(p) ... ṭhite
ānañcappatte iddhividhāya cittaṃ abbiniharati
abhininnāmeti; so anekavihitaṃ iddhividhaṃ paccanubhoti;
ekopi hutvā bahudhā hoti.”
the yogi can perform many miracles, such as from being one he becomes 100,1000. etc; can
plunge into and out of the earth; can travel in space like a bird and so on. He can achieve by his
supernormal psychic power whatever his mind inclilnes to (ceto vasī patta).
When he wishes to become a hundred from being one, he rouses up his psychic powers by
pathavī kasina and then enters upon the fifth jhāna. After a short time, he rises from that jhāna
and with the determination ‘I will become a hundred from being one,’ he again enters upon the
fifth jhāna (which is the basis of the supernormal psychic power – abhiññapāda). And he resolves
“Let me become a hundred!” As soon as the resolution is made, he becomes a hundred.
Arising of Abhiññā Thought Process
When the yogi who has attained supernormal psychic powers inclines his mind to the power
of creating a thousand mentally generated bodies, the thought process of Avajjana, Parikamma,
Upacāra, Anuloma and Gotravhu thought moments arise in him. Immediately after the arising of
Gotrabhu thought moment, the abhiññā javanna thought moment of the fifth Jhāna arises,
followed by the bhavaṅga mind.
All the abhiññā thought processes arise in the same way. If the full number of 1000 mentally
generated bodies does not arise at once, the process should be repeated till the wanted number is
created.
Thera Cūḷapathaka.
If the yogi wants, as Venerable Cūḷapathaka, etc. had done, to create a thousand or more of
mentally generated bodies of the same appearance or of different appearances, he should resolve
-
1. Let so many of them be in the first stage of their lives (youths), have such appearance,
be wearing such kinds of robes and be doing such things.
2. Let so many of them be in the second stage of their lives, have such appearance, be
wearing such kinds of robes and be doing such things.
 He should determine whatever he wants to create, take the preliminary measures and make the
resolve. Whatever he resolves will come into being.
In thus creating mentally generated bodies, he should determine the time limit for the duration
of these bodies. At the expiration of this time limit, his power will have no more effect and he
becomes one again. If he wants to withdraw his power before the expiry of the time limit, he
should enter upon the jhāna and resolve to become one again. When he rises from that jhāna and
resolves, “Let me be one again”, the mentally generated bodies will disappear at once and he
becomes one again.
In the creation of other objects also, the yogi should follow the same procedure. First, he
should wake up his power by entering upon the jhāna and rising from it, take the preliminary step
of determination. Then he should enter upon the basic jhāna and, rising from it, make the
resolution. Whatever he resolves will be accomplished.
Points to Note
1. If the yogi wants to plunge into or out of the earth as though plunging into or out of
the water, he should get himself absorbed in Āpo (water) Kasina and resolve, “Let
there be water here” and plunge into or out of it (mentally generated water).
2. If he wants to pass unhimdered through walls, enclosures or earth, etc. as though
going through space, he should get himself absorbed in Ākāsa (space) Kasina and
resolve, “Let there he space here” and pass through it.
3. If he wants to rise into space like a bird and walk in it, he should get himself absorbed
in Pathavī (earth) Kasina and resolve, “Let there be earth here” and walk on it.
4. If he does not want to walk in space but to travel sitting, standing or lying down still,
he should get himself absorbed in Vāyo (air) kasina and resolve, “Let me be whirled
through space” and travel through it.
5. If he wants to travel in space at normal speed, he directs and inclines his mind to be
as slow as his body, thus synchronising the action of the mind with that of the body.
6. If he wants to get to his destination in a flash just as the Recluse Rohita ran all the
way to his destination, he should regulate the speed of his body to synchronise with
that of the mind by resolving, “Let my body be as light and speedy as my mind”.
7. While Thera Dhammadinna of Sri Lanka (Ceylon) was preaching the Apaņņa Sutta,
he revealed to the audience (the suffering of beings in) Niraya (Hell) by splitting the
earth. He also showed by splitting the sky the deva realms (where the beings are
enjoying sensual pleasures). Long ago, recluse Saṃkicca, too, revealed to King
Brahmadatta the Niraya (Hell) by splitting the earth and the realms of devas and
Brahmas by splitting the sky.
If the yogi wants to do likewise, he should get himself absorbed in Ākāsa (space) kasina and
resolve “Let this part of the earth split open and become space. Let such and such things be
seen.”
(a) Powers of Iddhivida Abhiññā.
In creating, demonstrating and causing various kinds of supernormal psychic powers, the yogi
should be well-versed in the powers of the kasinas and wield them according to his inclination.
The powers of the kasinas are: -
Pathavī Kasina
 By the power of the Pathavī Kasina, the yogi can create many, a hundred, a thousand, etc.,
mentally generated bodies, can take the form of a naga (mythological snake), a garuḷa
(mythological bird), can walk, stand, sit or lie down on it, can create trees, forests, hills,
mountains, land, houses, monasteries, mansions, etc., Can cause falling of material showers, can
make light objects to become heavy, can make objects become immovable, etc.
Āpo Kasina
By the power of the Āpo Kasiņa, the yogi can plunge into or out of the earth; can cause rain,
can create rivers and oceans, can turn water into oil, honey, milk, etc.; can emit jets of water
form the body; can shake the earth, mountains, mansions, etc. he first gets himself absorbed in
Āpo Kasiņa and then by the power of the kasiņa, turns the objects he wants to shake into things
like dried pieces of cowdung floating in water and shakes them.
In the past, Saṃgharakkhita Samaņera, the nephew of Thera Mahānāga, attained Arahatship
together with supernormal psychic powers while his hair was being shaved at his novitiation
ceremony. On the same day, he got himself absorbed in Pathavī Kasiņa and attempted to shake
the Vejayantā Palace of the King of devas which was a thousand yojanas high. When the palace
remained unshaken, the deva damsels jeered at him. He rushed back to his mentor for advice.
When he got himself absorbed in Āpo Kasiņa and made another attempt, the palace shook so
violently that the deva damsels had to beg him to stop.
Tejo Kasiņa
By the power of Tejo Kasiņa, the yogi can emit smoke or flames from his body, cause rain of
embers, cause to extinguish the fire power of others by his own fire power to burn whatever
objects he wishes to burn to illumine objects in exercising his divine sight, cause self-cremation
of his remains when he attains parinibbāna (in passing away into Nibbāna from the present
existence).
Vāyo Kasiņa
By the power of Vāyo Kasiņa, the yogi can whirl through space like wind, can lighten heavy
objects, can cause storms and violent winds.
Nīla Kasiņa
By the power of Nīla Kasiņa, the yogi can create objects of dark-blue colour and of dark-blue
emerald colour, can bring about darkness, etc.
Pīta Kasiņa
By the power of Pīta Kasiņa, the yogi can create objects of yellow colour, such as gold, etc.
Lohita Kasiņa
By the power of Lohita Kasiņa, the yogi can create objects of red colour, such as rubies, etc.
Odāta Kasiņa
By the power of Odāta Kasiņa, the yogi can create white objects, such as silver, etc., can
dispel darkness; can produce light in seeing objects through divine sight.
Āloka Kasiņa
By the powwer of Āloka Kasiņa, the yogi can diffuse light from his body or other objects; can
create objects of bright colour; can dispel darkness; can produce light in seeing objects throuh
divine sight.
Ākāsa Kasiņa
By the power of Ākāsa Kasiņa, the yogi can reveal hidden objects; can create space in the
earth, mountain, etc. and walk, sit, stand or lie down in it; can pass through walls, enclosures,
etc. unhindered, etc.
Powers of All the Kasiņas
 By the power of all the ten Kasiņas, the yogi can make things which he wants to be hidden
invisible; can make small things large; can make large things small; can make distant objects
become near; can make things which are near to become distant; can make others forget things
which he wants them forget, etc.
(b) Supernormal Psychic Power of Divine Ear
Suppose the yogi who has attained supernormal psychic power of divine ear wishes to hear
the delicate voices of lice, ants, etc. or far away voices; say, he wants to hear the voices of devas
in their realms, he should rouse up his light kasiņa powers and extend them to areas where the
voices he wishes to hear are taking place by getting himself absorbed in the jhāna, Then rising
from it, he determines to hear the deva voices just as he can hear human voices, as the
preliminary step and enters upon the basic abhiññā jhāna. Rising from it, he resolves, ‘Let me
hear deva voices.’ As soon as he makes the resolution, he hears the deva voices. If he cannot hear
them, he should make fresh resolutions again and again until he hears. Whatever voices he
wishes to hear – the voices of bugs, lice, ants, and so on – he should proceed in the same manner.
When he hears such boices, if they are in a language or tongue different from his own and he
cannot understand them, he should, through paricittavijānāna, knowledge of other people’s
minds, know the meaning of these voices.
The hearing of voices which can only be done by ears like those of devas, not by ordinary
ears, is called Dibbasota abhiñña, because such ears are like those of the devas.
(c) Knowing the minds of others
(Paricitta vijānāna Abhiññā)
When the yogi has attained supernormal psychic powers (abhiññās) but has not yet practised
them well (mastered them), and wishes to know the minds of others, he should through his divine
eye look, first of all, at the colour of the blood is red, it is a mind full of passion; if it is black, it
is a mind full of hatred (dosa); if it is yellow, it is a mind full of faith (saddha); if it is white, it is
a mind full of knowledge. Thus knowing the general nature of the mind by inference form the
colour of the blood of the heart and with the intention of knowing the mind of that person as the
preliminary step, the yogi should enter upon the basic abhiññā jhāna. Fising from it, he should
resolve “Let me know the mind of that person.’ As soon as he makes the resolution, he knows the
mind of that person, if he cannot do so at the first time, he should repeat the resolution, until he
achieves his resolution. When he has done it many times he will gain mastery over it. He will be
able to know the mind of others without having first to look at the colour of two blood of their
hearts. He will also be able to know the minds of beings in the non-material planes where they
have no bodies and blood. This is called Cetopariya Abhiññā.
(d) Recollection of Past Existences
(Pubbenivasanussati Abhiññā).
When the yogi who has attained supernomal psychic powers wishes to recollect his past
existence, he rouses up one of the three Kasiņas of light, namely, Tejo, Odāta and Āloka, by
getting absorbed in it. Then reising from it he recollects all the places he has dwelt in, all the
things he has done, all the words he has spoken, etc. from the present up to the time of his
conception and birth. He will be able to recollect them vividly by his preliminary jhāna
consciousness up to the time of his birth.
He should recollect thus the course of his life up to the time of his conception in his mother’s
womb, going gradually back from the present. If he comes to a point where he has difficulty in
recollecting well, he should incline his mind to knowing all the happenings to him up to the time
of his conception and birth and enter upon the basic pādaka jhāna. Then reising from it, he
should resolve ‘Let me know the course of my life (backwards) up to the time of my conception
and birth.’ As soon as the resolution is make, he will know it.
Then he should, as preliminary step, incline his mind to recollect the former existence, from
which he has come, and enter upon the basic jhāna. Rising from it, he should resolve to recollect
his former existence. When the resolution is made the mental process which will enable him to
recollect the former existence will arise. If he cannot still recollect his former existence, he
should enter upon the basic jhāna and resolve again and again. Then he will be able to recollect
his former existence just as clearly as he can recollect the course of his present existence.
[In this manner, the yogi should recollect his past existences as far back as he is able.]
In doing so, he will be able to recollect and know as many of his past existences and worlds as
his concentration and insight are developed. Outside the prevalence of the Buddha’s Teaching
(Sāsanā) the brahmaņas and samaņas whose concentration and insight are most developed can
recollect and know up to 40 past worlds only. The arahats can recollect and know as many past
worlds according to the vow they have taken and fulfilled perfections. The Buddhas can recollect
and know an Asaṅkhyeyya (an incalculable number of) worlds. Those who are endowed with
very keen concentration and insight can also recollect and know the past existences of others.
(e) Powers of Divine Eye
(Dibbacakkhu Abhiññā)
When the yogi who has attained supernormal psychic powers wishes to see, as the devas do,
hidden or far away objects, say when he wishes to see the deva realms, as the preliminary step he
should enter upon one of the three kasiņas of light to rouse up his jhāna and extend its sphere to
the deva realms. He should incline his mind to see the deva realms just as he sees the nearby
objects with his ordinary eye. Then he should enter upon his basic jhāna and rising from it
resolve ‘Let me see the deva realms.’ As soon as this resolution is made, he will see the deva
realms. If he cannot see them at the first time, he should enter upon the basic jhāna and resolve
again and again, he will come to see them. He should follow the same procedure to see whatever
objects he wishes to see.
1. When in this way he sees beings, he thinks of what (meritorious) deeds they had done
as the result of which they now enjoy happiness and pleasures or of what
(demeritorious) deeds they had done as the result of which they are now suffering. So
he knows their kamma. This knowledge is called Yathā yathakammupaga abhiññā.
2. The yogi would also be able to see the future of the beings. Such knowledge is called
anāgataṃsa abhiññā. These two kinds of abhiññās are included in Dibbacakkhu
abhiññā and are called five kinds of loki abhiññā (worldly supernormal psychic
powers).
Points to note regarding Abhiññās
Arahattaphala (fruitiion of Arahatta Magga) is added to the five Abhiññās, thus making the
number become six. Of these six Abhiññās, the three, viz. Pubbenivasanussati, Dibbacakkhu and
Arahattaphala which are Asavakkhaya (that destroy Āsavas) are called three Vijjas. When
Vipassanañāna insight and Manomayiddhi power are added to these six abhiññās, they are called
eight Vijjas (higher knowledge).
The manomayiddhi is the power to create space inside one’s body, to create a small mentally
generated body of oneself inside that space and to pull it out just as the sword is pulled out of the
scabbard. It is the Iddhivida supernormal psychic power.

12. Purity of Mind (cittavisuddhi) as basis of

 Insight Meditation (Vipassana).

Achievement of Vipassana Insight

through Abhiñña Jhñna way.

When the yogi has attained jhāna samapatti, together with abhiññās, and the mind of the yogi
is extremely clear and his intellect is keen -
“So vivicceva kāmahi, (p), catutthaṃ jhānaṃ
upsampajja viharati; so evaṃ samāhite citte parisuddhe
.... (p) .... thite ānañcajappatte āsavānaṃ
khayaņānāya cittaṃ abhijinnāmeti, soidaṃ dukkhanti
yathā bhūtaṃ pajānāti”
[Yodhājīvopama Sutta of the Fifth
Aṅguttara Pāḷi Text]
The yogi should bend his mind towards, and follow, the Vipassana (insight meditation) path
for the attainment of Magga and Phala insight to extingush defilements that he fuddle the mind
(Āsavas). He should enter upon one of the nine jhānas, and arising from it should contemplate
the impermanent (anicca), insecure (dukkha) and soulless (anatta) nature of the four and the six
great primary elements (which will be explained latter in the chapter on knowledge).
Just as one can easily and clearly see through a telescope or binoculars delicate or far away
objects that can hardly be seen with ordinary eyes, when the yogi enters upon jhāna with jhāna
concentration as basis and practise insight meditation, he can easily, clearly and effortlessly
perceive the impermanent, insecure and soulless nature (of mind and matter) which are
extramely subtle, remote and hard to apprehand. And the Magga and Phala insight which
completely extinguishes defilements that befuddle the mind arises. He will also be able to realize
the Four Ariya Truths and Nibban which are extremely subtle, remote and hard to apprehend.
Only when one perceives the three characteristics (the impermanent, insecure and soulless
nature of mind and body) can one perceive Nibbāna. The concemplation and perception,
therefore, of the three characteristics is the contemplation and perception of Nibbāna. Referring
to the extinction through jhāna concentration, the Buddha has taught:
“Pathamaṃpāhaṃ bhikkhave jhānaṃ nissāya āsavānaṃ
khayaṃ vadāmi ...(p)... nevasaññā nāsaññayatanaṃ pāhaṃ
bhikkhave jhānaṃ nissāya āsavānaṃ khayaṃ vadāmi.”
(Navaṅguttara Pāḷi Text)
Bhikkhave – bhikkhus; pathamaṃpi jhānaṃ – the first jhāna; nissāya – basing on; depending
on; āsavanaṃ – defilements that befuddle the mind; khayaṃ – extinction (of); ahaṃ – I, the
Buddha; vadāmi – teaches; (Bhikkhus, I, the Buddha teaches the extinction of defilements that
befuddle the mind through the attainment of the first jhāna) ....(p).... Bhikkhave – bhikkhus;
nevasaññā nāsaññāyatanaṃ jhānaṃ – the nevasaññā nāsaññāyatana jhāna; basing on, depending
on; āsavanaṃ – defilements that befuddle the mind; khayaṃ – extinction (of); Ahaṃ – I, the
Buddha; vadāmi – teaches. (Bhikkhus, I, the Buddha teaches the extinction of defilements that
befuddle the mind through the attainment of the nevasaññā nāsaññāyatana jhāna)
To note: The yogi who strives first of all to attain jhāna and then attains Magga and Phala
(through the jhāna he has attained as basis) is called Cetovimutta puggala and the Magga and
Phala he attains is called Cetovimutti Magga and Phala.
The yogi, who does not strive first of all to attain jhāna but practises the Vipassana Magga
path and attains Magga, will also attain jhāna at the same time if he had attained jhāna samapatti
(jhāna deep mental absorption) in a not too distant past existence. The Magga and Phala which
thus arise together with jhāna is also called Cetovimutti puggala.
The Magga and Phala, unaccompanied by jhāna, which arise to the yogi who does not attain
jhāna first and does not strive with jhāna as basis, is called Paññāvimutti Magga and Phala; the
yogi is called Paññāvimutti puggala; and he is also called Sukkhavipassaka puggala, meaning
one who is not gifted (lit. dry of the juice of jhāna) with jhāna.
Maṃsacakkhussa uppādo;
Maggo dibbassa cakkhuno;
Yato ca ñānaṃ udapādi;
Paññācakkhu Anuttaraṃ;
Yasa cakkhu paṭilābhā;
Sabba dukkhā pamuccati.
(Ticakkhu Sutta of Itivutta Pāḷi Text)
Meaning; Bhikkhave – bhikkhus; maṃsacakkhussa – of the natural eye; uppādo – the arising
of; dibbacakkhuno – of the divine yey; maggo – the cause of the arising; yatoca – on account of
the divine eye; ñānaṃ – the insight which can perceive Nibbāna; udapādi – can arise; etaṃ – the
insight which thus arises; anuttaraṃ – the incomparable; paññācakkhu – is the eye of wisdom;
yassacakkhupaṭilābhā – on account of the attainment of the eye of wisdom; sabbadukkhā – from
all the dukkha of the round of births; pamuccati – is freed.
[Ehikkhus, the arising of the natural eye is the cause of the arising of the divine eye. On
account of the arising of the divine eye, the insight which perceives Nibbāna can arise. The
insight which thus arises is the incomparable eye of wisdom, on account of which the yogi is
freed from all the dukkha of the round of births.]
Here concludes Chapter on Citta Visuddhi (Purity of Mind), Adhicitta Sikkhā Sāsanā, called
Samatha (Concentration)
------

13. Higher Knowledge (Adhipaññā)

(a) Purity of View (Diṭṭhi Visuddhi)
To memorise:
(a) Analyse mind and matter according to their characteristic, function, manifestation and
proximate cause.
(b) Distinguishing them well in these four ways, one will be free from wrong views of satta,
jīva and atta and attain purity of view.
1

their original nature.

In the Teaching of the Buddha, there are the following seven categories of those who gain
their liveratioin through Vimokkhas
Release):-
1. Saddhānusārī puggalo
2. Saddhāvimutti puggalo
3. Kāyasikkhi puggalo

1
Some section or a few words missing.
4. Dhammānusārī puggalo
5. Diṭṭhipatta puggalo
6. Paññāvimutti puggalo
7. Ubhato bhāgavimutti puggalo

Kinds of Samāpatti
(Sustained mental absorption)
All those who have attained Phala (fruition of Magga) can enter upon their Phala; there is no
Phalapuggala who cannot do it. Therefore phala samāpatti (sustained mental absorption in
phala) concerns all phalaṭṭhapuggala (who have attained Phala).
Diṭṭha Dhamma Nibbāna
Nirodha Samāpatti called Diṭṭha Dhamma Nibbāna (sustained attainment of cessation) in
which all forms of consciousness cease can only be entered upon and experienced by Kāma
and Rupa Anāgāmīs and Arahats who have attained all the eight/nine jhāna samāpattis. (When
jhāna is sustained it is called samāpatti).
How is it entered upon? First of all, the yogi enters upon the first rupa jhāna samāpatti. Then
rising from it, he contemplates the three characteristics (anicca, dukka and anatta of)
nāmaruīpa dhammas within the scope of the first jhāna samāpatti. Entering upon the jhāna is
the function of samatha (concentration) and the contemplation of the characteristics is the
function of Vipassanā (meditation).
In the same manner, the yogi enters, one after another, upon the second jhāna samāpatti, then
the third jhāna samāpatti, the fourth jhāna samāpatti, Viññāņañcāyatana samāpatti, ākiñcaññā-
yatana samāpatti, in their order. Immediately after rising from Ākiñcaññāyatana samāpatti, he
carries out the four preliminary functions and then enters upon Nevasaññā Nāsaññāyatana
samāpatti. For Ānāgāmīs, after two kusala javanna nevassññā thought-moments, and for
Arahats, after two nevasaññā kiriya javana thought-moments, they attain Nirodha samāpatti
where all kinds of consciousness cease. They remain without consciousness for six or seven
days. When they want to rise from it, one Anāgāmī phal consciousness thought-moment arises
for Anāgānīs and Arahatta phala consciousness thought-moment arises for the Arahats. This is
followed by bhavaṅga consciousness.
This concludes exposition on
Samāpattis.
[Conclusion on brief exposition of Higher Knowledge (adhipaññā), consisting of five kinds of
Purities (visuddhis), viz. Diṭṭhivisuddhi, Kaṅkhāvitaranavisuddhi, Maggāmaggañāna
dassanavisuddhi, Paṭipadāñāna dassanavisuddhi and Ñānadassana visuddhi. When this Higher
Knowledge is added to Higher Morality (Adhi Sīla) and Higher Concentration (Adhi Citta),
which have already been dealt with, we have three Disciplines (Sikhās) and Seven Visuddhis
(Purities)]
Observations by Commentaries.
To memorise: Those who have learnt by heart the summary of two
parts of Pitakas.
Six Chapters, namely, Mind, Mantal Concomitants, Miscellaneous, Thought-Processes,
Matter and Relations are the summaries of the seven treatises of the Abhidhamma, and
Chapters on Bhūmis, Samuccaya (Accumulations) and Insight Meditation (Kammaṭṭhāna) are
summaries of the Suttanta Pitaka. The yogis who have learnt these nine chapers by heart have
memorised the summeries of the two (out of three) parts of the Pitakas.
Those yogis have learnt the fundamentals of the dhamma for liberation (from round of births)
in their present existence. Even if they are not liberated in this existence, they will be liberated
when they get to the deva realms. Those who remain unliberated during the prevalence of the
Teaching of the Buddha, will attain Paccakabuddhahood and Nibbāna later. Those who still
remain will be liberated in the prevalence of the Teachings of future Buddhas as pre-eminent
disciples.
End of the Part on Higher Knowledge.

(14) NIBBĀNA.
(a) Nature of Tranquillity of
Nibbāna.
To memorise: Complete cessation and end of all dukkhas is
Nibbāna.
Nibbāna means cessation and end of existence (birth, jāti). It is the cessation and end of kilesa
(defilements) which have caused successive rebirths and successive worlds in the long stretch
of the round of births (saṃsarā) the beginning of which is not known; it is the cessation and
end of results of meritorious and demeritorious deeds (puññāpuñña saṅkhāra); it is the
cessation and end of rebirth, nāmarupa (mind and matter) and khandhas (aggregates).
(b) Two kinds of Woe
There accumulates in all beings an incalculable number of demeritorious deeds committed in
the past which can throw them into Avīci and other major hells. Even though a being mingt in
the present existence be a human king, a deva king or a Brahma king, he is filled with woe on
account of these past demeritorious deeds accumulated in him.
Being will go on committing countless new demeritorious deeds in the future. Therefore even
though a being might in the present existence be a human king, a deva king, or a Braham
king, he is filled with woe on account of the new demeritorious deeds he will commit in the
future.
(c) How Nibbāna is free from all woes
When the yogi attains Sotapatti Magga, all incalculable past deeds in him cease (I.e. become
ineffective); all incalculable future deeds will not be committed. (As the result) there will be
no more rebirth in the nether regions for him. This cessation and end of woes is the Nibbāna a
Sotapanna experiences. As the Sotappannas go on doing the remainder part of their round of
births (not more then seven existences in the human, deva and brahma planes) and whenever
they see the woe-begone worldings (puthujjanas), they will say to themselves ‘How fortunate
we are! We have gained the peace of Nibbāna!! They go on experiencing the suppreme peace
and happiness of Nibbāna (in their remaining existences).
For them, there are no such things as worlds where the Sāsamā (Buddha’s Teaching) is
prevalent or not, till they attain Parinibbāna (death after becoming an Arahat). There is no
need for them to long for the arising of another Buddha to show them the Path to Nibbāna or
to long for the prevalence of another Teaching. They will confine themselves to the Nibbāna
they have already realilzed for the rest of their existences and the worlds. They will remain in
it enjoying all the pleasures of the human, deva and braham planes as much as they like and
then discard their khandhas.
For example, there is the Thida ocean, 84,000 yojanas wide and deep at the foot of Mount
Meru. The big fishes living in this ocean of clear and cool water have no wish to dwell in any
other ocean. However long they live in it, they have no fear of the water getting dried up and
exhausted, gatting muddy or heated. They live on happily in that ocean till they pass away.
It is true. These persons, who have attained the peace of Nibbāna, the extinction of all past
and future demeritorious actions (duccarita kammas), will never again become worldlings
(puthujjanas), will never have fear of rebirth in Apāya (in the nether regions), or will never
have need to long for the arising of another Buddha or the prevalence of another Sāsanā
(Teaching). Even though they still have to go the round of births (for seven more existences at
the most), they do so as already liberated ones. They are no longer woeful beings who are
deeply sunk in the saṃsarā. These facts are known from the Abhisamaya Samyutta Pali Text.
[The above shows some facts about the supreme peace of Asaṅkhata (unconditioned) Nibbāna
realized by the Sotapannas, which is the extinction of diṭṭhi and vīcikicchā (wrong view and
doubt), of old and new kamma actions and rebirth in nether regions. Deduce for the other
Maggas in the same manner].
(d) Sa-upādisesa and Anupādisesa Nibbāna.
The five khandhas which are caused by kamma actions are the objects of intense clinging by
craving (taņhā) and wrong view (diṭṭhi).
To memorise: Sa-upādisesa is Nibbāna with five khandhas
remaining.
The Nibbāna realized while the five khandhas still remain alive is called Sa-upādisesa
Nibbāna.
It is the Nibbāna of the Sotapannas who have extinguished wrong view and doubt and all
duccarita kammas and who have no more rebirth in the nether regioins. They will have their
remaining existences only in the human, deva and brahma realms and will enjoy the
plaeasures there. For them only round of happy existences remains. As the upādi dhamma
called that existence, that khandha and that saṃsarā still remains, it is called Sa-upādisesa.
[Deduce from this for the other Ariyas.]
To memorise: Anu-pādisesa is Nibbana without five khandhas
remaining.
The ultimate realization of Nibbāna with complete extinction of khandha, existence and
saṃsarā (passing away after realizing arahatta Magga) is called Anu-padisesa Nibbāna.
Though these two kinds of Nibbāna are known by different names on account of the non-
extinction and the extinction of the khandha and the saṃsarā, they are one and the same,
Asaṃkhata (unconditioned) Nibbāna.
For example, the sky over the village is called the village sky and the sky outside the village
ares is called the forest sky but it is one and the same sky. So the exitinction of the illusion
that there is self (Sakkāyadiṭṭhi), of doubt (vīcikicchā), of rebirth in nether regions and of the
saṃsarā are one continuous whole and one and the same Nibbāna.
(e) Suññata, Animitta and Appaņihita Nibbāna.
To mimorise: Suññata, Animitta and Appaņihita ae three kinds
of Nibbāna.
There are three kinds of Nibbāna called Suññata, Animitta and Appaņihita.
To memorise: Totally devoid of all kinds of hindrances is
Suññata Nibbāna.
Among Saṅkhata (conditioned) dhammas, the Arahattaphala is the noblest. As Arahattaphala
is a dhamma that proceeds from a cause, the yogi will have, when he wants to enter upon it, to
make an effort to cause it to arise again. After it has arisen and while the yogi is absorbed in it,
it ceases and disappears. If the yogi wants to enter upon it again, he will have to strive for its
reappearance. There will be no end of striving; nothing to say of the remaining conditioined
dhammas.
Nibbāna is not like this. It is the end there is no cause for its rebirth. Once the illusion that
there is self (sakkāya diṭṭhi) ceases, this cessation of diṭṭhi (wrong view) and of rebirth in
nether regions is permanent throughout all the existences and the worlds. No more effort for
its cessation is needed, like the big fishes in the Thida Ocean dwelling happily and peacefully
without any concern. It is therefore called Suññata Nibbāna.
To memorise: Being free from all dangers is Animitta
Nibbāna.
As Saṅkhata (conditioned) dhammas proceed from a cause they have coarse signs, nimitta and
because of these coarse signs, they are forever beset with all kinds of dangers. They can be
assailed by internal and external dangers, they can be corrupted by defilements and burnt by
the fires of ageing and death. Nibbāna is not like that. It is a signless animitta dhamma. It
cannot be harmed by those dangers.
For example: As the sky does not come into being from a cause, it cannot be hurt by weapons,
it cannot be smeared by filth, it cannot be burnt by fire, it cannot be distroyed or decayed. It
stands for ever without beginning and end.
In the same way, the Nibbāna of the sotappannas is, I.e. the cessation of wrong view and
doubt of rebirth in nether regions and of the saṃsarā, is (like the sky) free from all dangers,
cannot be smeared by defilements, cannot be burnt by the fires of ageing and death. There is
no danger for a Sotapanna to become a worldling again, to be reborn in the nether regions.
The Nibbāna is therefore called Animitta.
To memorise: Being free from longing and worry is Appaņihita
Nibbāna.
Longing is paņihita; it is simple worry; it gives rise to much dukkha. As Saṅkhata dhamma
causes exhaustion by nature, even though a yogi might strive and attain wholesome dhamma,
it gets exhausted and reverts to his former state of poverty and dukkha. There is no end of
longing and worry.
The peace and tranquility attained by the Sotapanna will never be lost or destroyed. There is
no cause for the yogi to long for it again. The cessation of wrong view will not be lost and the
yogi will not have to long for the Buddha again, or for the Dhamma again. The cessation of
duccaritas (evil deeds) will never be lost and there is no need for the yogi to devote again
specially to giving alms or observation of the precepts. For these reasons, Nibbāna is called
Appaņihita.
[All the three names denote the cessation or end of the same thing.]
A Sotapanna is the lowest among the Ariyas. The peace and tranquillity attained by even this
lowest of the Ariyas, the Sotapanna, which is of such magnitude and far-reaching, in
explained here so that one might be able to have some idea of the greatness of the peace and
tranquillity of the higher Ariyas.)

15. Insight Meditation Practice

Pheņapiṇḍupamaṃ rūpaṃ, vedanā pupphaḷūpamā;
Marīcikūpamā saññā, saṅkhārā, kadalūpamā;
Māyūpañañca viññāņaṃ. Desitādicca banddhumā.
Meaning: Rūpaṃ – the aggregate of matter; pheņapiṇḍupamaṃ – like a lamp of foam;
daṭṭhabbaṃ – should be viewed; vedanā – the aggretate of sensation; pupphaḷūpamā – like a
bibble; daṭṭhabbaṃ – should be viewed; sañña – the aggregate of perception; marīcikūpamā –
like a mirage; saṅkhārā – the aggregate of volitional activities; kakalūpamā – like a plantain-
tree trunk; daṭṭhabbā – should be viewed; viññāna – the aggregate of consciousness;
māyupamaṃ – like magic; daṭṭhabbaṃ – should be viewed; iti – thus; ādicca banddhanā – I,
the Buddha, kinsman of the sun; desitaṃ – teach.
[I, the Buddha, teach that the aggregate of matter should be viewed as a lump of foam, the
aggregate of sensation as a bubble; the aggregate of perception as a mirage; the aggregate of
volitional activities as a plantain tree trunk; the aggragate of consciousness as magic.]
Contemplation of Aggregate of Matter
Kiñca bhikkhave rūpaṃ vadetha, ruppati ruppatīti kho
bhikkhave tasmā rūpanti vuccati. Kena rūppati, sītenapi
ruppati, uņhenapi ruppati, jighacchāyapi ruppati, pipāsāyapi
euppati, daṃsamakasavā tatapasarīsapasamphassenapi ruppati,-
ruppati ruppatīti kho bhikkhave tasmā rūpanti vuccati.
(From Khandha Vagga Samyutta)
Meaning: Bhikkhave – bhikkhus; kiñca – why is; rūpaṃ – the aggregate of matter; vadetha –
so called? Bhikkhave – bhikkhus; kho – really; rūppati – is not stable and is subject to chage;
ruppati – is subject to decay and dissolution very quickly in various ways; iti tasmā – for this
reason; rupanti – is called matter; vuccati – it should be said.
[Bhikkhus, why is it called matter? Bhikkhus, it is really not permanent and is subject to
change. It quickly decays and dessolves in various ways. For this reason it is called matter].
Kena – Why is it?; ruppati – subject to change; sītenapi – coming in contact with cold
(sītatejo); rupatti – it changes; uņhanapi – coming into contact with heat; rupatti – it changes;
jighacchayapi – on account of (the tejo of) hunger; rupatti – it changes; pīpāsāyapi – on
account of (tejo of) thirst; rupatti – it changes; daṃsasamphassenapi – on account of (the tejo
of) the sting of mosquitoes, etc., rupatti – it changes; makasasamphassenapī – on account of
the sting (tejo) of gadflies, etc.; rupatti – it changes; vārasamphassenapi – on account heat or
cold contained in the wind; rupatti – it changes; ātānasamphassenapi – on account of contact
with the heat of the sun; rupatti – if changes; sarīsasamphassenapi – on account of contact
with the heat or cold of the poison of snakes, scorpions, etc., rupatti – it changes; bhikkhave –
bhikkhus, kho – really; rupatti – it is subject to chage; iti tasmā – therefore, rupanti – matter,
vuccati – is so called.
[Matter is subject to change when it comes in contact with cold or heat, when it is afflicted by
hunger or thirst, by the sting of mosquitoes, flies, etc., when it feels cold or heat of the sun, or
by the poison of snakes, scorpions, etc. As it is thus subject to change, it is called matter.]

(a) Conventional Earth

(Vohāra Pathavi)
From the above, a brief explanation will be given of the passage ‘Sītanapi ruppati, uņhenapi
ruppati’ (coming in contact with cold it changes; coming in contact with heat it changes).
Of the four great primaty elements of earth, water, air and fire, the earth element is of two
kinds, viz. The conventional earth (vohara earth) and the ultimate reality (paramattha) earth of
the Abhidhamma.
The conventional earth includes from very tiny things such as paramanu (36 th part of an
atom), aņu (atom), tajjariņu (36 tims of aņu, rathareņū (a minute measure of weight), a minute
 chip of palm leaf, a louse egg, lice, sesamum, rice and barley grains, up to large objects, such
as the Great Earth, Mount Meru, which have solid substance.
The hair of the head, hairs of the body, finger nails, toe nails, thick and thin skins, etc. of the
bodies of beings which are visible to the eye are included in conventional earth.
All kinds of conventional vohara earth are not true earth element, nor are they paremattha
earth, nor are they those that concern the three characteristics (of anicca, dukkha, anatta), The
vipassanā (insight meditatioin) knowledge always arises with peramattha dhamma as object.
The conventioinal earth is not real earth; it is just (paññati) a designation or nomenclature; it
does not reveal, it does not deal with, it does not reach the true nature. It is therefore not the
concern of the insight meditation knowledge.
(b) The Paramattha (real Earth
The paramattha earth is just the hardness, that is the (kiriya) action or quality of hardness or
softness. When an object is handled and felt with fingers, everybody knows whether it is hard
or soft, but there are two kinds of knowing, namely, by paññati way and knowing by
paramattha way.
1. Knowing the quality of softness in a soft object and taking the whole object as soft is the
paññati knowledge, not the paramattha knowledge. It is citta knowledge (knowing by the
mind), saññā knowledge (knowing by perception); it is not ñāna knowledge (knowing by
insight).
2. Knowing the quality of softness, discriminatively, not mixed up with other qualities, is
paramattha knowledge. It is not paññati knowledge, it is ñāna knowledge (knowing by
insight); it is not citta knowledge and saññā knowledge.
Knowing discriminatively, not mixing up with other qualities, is that in an object, apart from
the earth element, there are seven other elements, viz. Water, fire, air, colour, odour, taste and
nutrition. When it is said, in order not to get mixed up with other elements, that the object is,
as a whole, soft, it is knowing or saying about the whole object, enclusive of the seven
elements, singling out the quality of softness of all the elements in the object.
As it is the knowing or speaking of an object, an atom, a hair of the body, and so on, by seeing
its appearance, shape, etc. it is just paññati knowing. It does not actually touch and
comprehend the seven elements. When it is felt, the body consciousness touches only the pure
earth element and picks out the pure paramattha earth element. Then the seven elemnts are not
included. It is not yet paññati knowledge. The mind-consciousness which follows knows the
pure softness of the earth, which the body-consciousness has known, by turning it into the
concept of shape, appearance, etc. The body-consciousness knowledge cannot determine; only
mind-consciousness can determine. People are taking perception by mind-consciousness
knowledge as truth.
For example. When a person travelling in a train looks at the cultivation farms and fields,
trees, shrubs, forests, hills, etc. along the railroad, the eye-consciousness sees them as they
really exist. But as he is led astray by mind-consciousness which follows, he wrongly
perceives them to be speedily whirling round and round.
(This is an example of what people actually see through the
eye-door.)
Even though it is known to be wrong, because the mind-consciousness determines that the
cultivation fields, etc. speedily whirl round and round the train, the misconception cannot be
got rid of. As it is already known even before getting into the train that these objects (fields,
etc.) are really stationary and that it is the train that runs, the truth can be arrived at.
 In matters concerning the nature of the elements, however, as beings have not known the truth
in the long stretch of the round of births, they cannot arrive at the truth (as in the case of the
train and fields, etc. it passes by.)
[This shows how the paramattha earth, pure softness, the action (quality) of softness is
distinguishes by knowledge from convention paññati earth.]
When it is said that the action (kiriya) of softness in an object is real paramattha earth, it does
mean that all the softness in the whole object is one paramattha earth element. If it were one
earth element, it would be impossible to divide it into parts or pieces.
A paramattha dhamma cannot be devided into parts or pieces. There are no changes, motions
or actions which are perceptible. The disappearance of the former states and the arising of
new states are called in the world as motion, movement, rising, action, etc.
Paramattha dhamma is purely action (kiriya) or quality -
1. when it is said that former states pass away and disappear, it means the dying or ceasing of
old paramattha elements;
2. when it is said new states or qualities appear, it means that new paramattha dhammas arise.
In the change between the old and new elements, I.e. between the old and new paramattha
dhammas, there is the partitioning ākāsa (empty space). It is not visible; it can only be
perceived through the knowedgle of nature. The partition here means the space between the
end of bhavaṅga (thought-moment) of the preceding dhamma and the beginning of the arising
of the mext dhamma, and effort should be made to perceive it clearly.
( Here ends explanation on paramattha soft pathavi.
Understand paramattha hard pathavi likewise.)
(c) Building insight-eye in Paramattha
earth element.
When an extremely cold piece of iron is being melted in a large pit of burning charcoal which
is strongly puffed up by several bellows, the original state of hardness of the piece of iron
goes on dissolving by the heat of the fire and the new state of clear liquid comes into being.
The old state of hardness ceases and disappears and the new state of softness appears by
degrees. Strive to observe this changing process.
One will observe the quivering pulsating motion of disintegration and of arising, both
internally and externally all over the piece of iron. One will notice that there is no substance in
it just as bubbles and foams of water are devoid of any substance. One should not let oneself
be misled by the shape or appearance. One should strive till one is able to perceive in his mind
the quivering pulsating motion of hardness in the piece of iron.
Then after pouring cold water on the burning piece of melted iron, one should observe the
chaging back to its former state of hardness, the process of the changing of melting from and
turning back into hard iron by degreed.
In the quality or property of hardness of the earth element (pathavī), there are degrees or
gradations of hardness and softness. If the yogi can penetratively perceive the internal state of
element at the time of the raging of the world-destroying-fire of the great earth, Mount Meru,
the Cakkavala Mountain, the Seven Lofty Mountain Ranges, etc. he will clearly observe in his
mind the likeness between it and the masses of foam.
[This is the way of building up the wisdom-eye one has
never gained in the long stretch of the round of births.]
The Buddha calls this wisdom-eye “Cakkhu Udapāti” in Pali. Only through this eye, one can
see the Buddha; only through this eye one can see the Dhamma; only through this eye one can
have the chance to meet with the Buddha Sāsanā (prevalence of the Teaching of the Buddha),
it is said.
“Yo hi Vakkali dhammaṃ passati; so maṃ passati.
Yo dhammaṃ na passati; So maṃ na passati,”
the Buddha teaches.
Meaning: Vakkali – bhikkhu Vakkali; yo – such a person; dhammaṃ – the real nature of
paramattha dhamma discriminatively, out of the general concept or disignations of an object;
passati – can see with wisdom-eye; so – that person; maṃ – me, the buddha; passato – is
called one who sees.
Vakkali – Bhikkhu Vakkali; yo – such a person; dhammaṃ – the real nature of paramattha
dhamma discriminatively out of the general concept or designation of an object; na passati –
cannot see with wisdom-eye; so – that person; maṃ – me, the Buddha; na passati – is not
called one who sees.
The Softest Paramattha Earth
Now extramely soft paramattha earth will be explained.
By observing the swift arisings and dissolutions and rapid changes taking place without any
respite in the states or matter in the rays of the moon beaming down on to the earth, in the
flames rising from a burning fire, in the steadily flowing river current, which inclued very
subtle forms of paramattha earth element should be understood.
[The above deals with very subtle form of paramattha earth. From the explanations of the
hardest and softest forms of earth, forms in between these two estremes should be deduced.]
Changes of Matter
In our bodies constant changes are taking place without any let up along with the rise and fall
of temperture (cold and heat). Yogis should try to perceive the changes of temperature
continuously taking place in our bodies by the vagaries (of the weather) (I.e. rise and fall of
heat and cold), like the current flowing in the river. The vagaries of weather are caused by the
round of the three seasons (summer, rainny season and winter), of six seasons (of two months
each), of 12 months called 12 fires, of waxing and waning of the moon each month, of the
seven days of the week called seven fires; and with these changes there are corresponding
changes in matter.
The yogis should also endeavour to observe the physical actions including the four
departments and the rise and fall of nutritious fire and oil. They should start with one part of
the body. When all the changes taking place in it can be observed well, the yogi will be able
observe the chages taking place in others and in all external objects, such as trees, forests,
mountains, etc.
All matter is dependent on the earth element (pathavi). All the five khandhas are also
dependent on matter. When the yogi can observe the arising and the dissolution of the earth
element, it will be easy for him to observe the arising and the dissolution of nāmarūpa, mind
and matter.
16. How those with moderate intellect
contemplate
(a) Real Paramattha Earth
The real paramattha earth is merely the action, quality, property or state (kiriya) of hardness.
No solid hard substance exists, not even of a size as tiny as a hundred-thousandth part of an
atom. The clear water in rivers, streams, springs, etc., lights of the moon, stars, fire, rubies,
 etc., the sounds which spread far and near of bells, gongs, drums, shouts, cries, etc., the
breezes as well as violent winds, etc., the smells, foul or sweet, scattering far and near by the
wind, contain paramattha earth to the full extent.
What the Patikas say -
In consideration of the following facts from the Pitakas:-
1. that the four great primary elements exist together and
are inseparable (avinibbhogavutti,)
2. Ekaṃ mahābhūtaṃ paṭicca tayo mahābhūtā;
tayo mahābhūte paṅicca ekaṃ mahābhūtaṃ;
dvemahābhūte paṭicca dve nahābhūtaṃ.
Ekam mahābhūtaṃ – each great primary element; paṭicca – depending on; tayo mahābhūtā –
three great primary elements; pavattati – come into being; tayo mahabhutā – every three
great primary elements; paṭicca – depending on; ekaṃ mahābhūtaṃ – one great primary
element; pavatta ti – comes into being; dve māhābhute – every two great primary elements;
paṭicca – depending on; dve mahābhūtā – two great primary elements; pavattati – come
into being. (Paṭṭhāna Pali).
[Depending on one great primary element, the other three great primary elements arise;
depending on two great primary elements, the other two great primary elements arise; that is
great primary elememts are dependent on one another, when one arises the other three also
arise.]
3. In conformity with the Commentary which says that the function of the earth element is to
receive (support) the other three great primary elements – water, fire and air, and in view of
the fact that without the base of the earth element, the water element, or the fire element, or
the air element cannot arise, it should be taken that the water, the fire and the air element
contaims the earth element to the full.
Characteristics
In a mass of water or air, it is evident that the layers above are supported by the layers below
successively. This act of supporting and bearing up is not the characteristic of cohesion of
Āpo (water), of heat and cold of Tejo (fire). It is the characteristic of hardness (pathavī) and
extensioin (vāyo). The supporting action can only come about when both the characteristics of
hardness and extersiion are present. The hardness in this respect is called paramaṭṭha earth and
the extension is called paramattha air.
Here the extension called element of air has to depend on hardness (pathavī); it cannot come
about without the hardness. Strive to differentiate between the characteristic of hardness and
the characteristic of supporting and extersion. Thus it should be evident that there is the
characteristic of hardness, paramattha earth, in water and air by seeing it presence in them.
Though there is the characeristic of hardness in the light of the sun, etc., in the sounds of
bells, etc., in smells, etc. (already shown) because it is present in a very subtle and weak form,
it cannot be practically demonstrated except by referring to the Pitakas.
The example of very clear air, moonlight, sound, smell, etc. are given to show that only the
characteristic or quality of hardness is the real paramattha earth and that there is not even the
size of a hundred-thousandth part of an atom of solid substance in it. The earth element has no
solid substance but only the characteristic or quality of hardness, and due to the predominance
of hardness, the weak form of it called ‘softness.’
For this reason, it should be understood that there are different degrees or grades of hardness
and softness. There is the hardness of the diamond teeth of stone-borer at one extreme end and
the softness present in the light of the moon, etc. at the other extreme end.
The characteristic of hardness of the earth element should be understood from the point of
view of paramattha dhamma, ultimate reality, not from the conventional point of view. If it is
looked at from the conventional point of view, the quality of hardness in the moonlight, etc.
will not be observed. When the paramattha earth, purely the characteristic of hardness, is
amassed in hundreds of thousands of crores, one solid substance called an atom comes into
being. When these atoms are amassed in thousands of crores, they become a flea, a louse, a
bug, etc.
The size and bulk of beings and objects increases, up to the body of Asurinda deva who is
4,800 yojanas tall, the Mount Meru which is 84,000 yojanas above water and 84,000 yojanas
under water and the Great Earth with a thickness of 240,000 yojanas. In all animate things
beginning with lice, bugs, etc. and inamimate things beginning with atoms, the earth element
that is the qualilty of hardness is the basis. There is no other element which has the qulaity of
hardness and which provides the basis for other objects. The elements of water, fire and air
have to depend on the earth element.
The great function of the paramattha element of the earth should be understood. When one
wants to perceive only the pure paramattha earth element in the whole of Mount Maru or of
the Great Earth, one will find there is no substance even as large as an atom and there is only
hardness (quality of kiriya), pathavī. One wil see it (the quality) like the image one sees in a
mirror or in clear water, having no substance whatsoever. If there appears to be a substance
with length, width and thickness of an atom, it is not the real paramattha earth. If the
parammattha earth is mixed up with the concept of form or appearance, clear comprehension
cannot be attained when one contemplates the rising and passing away of phenomena.
[It should be noted here that when the Venerable Punna Thera taught the Venerable Ananda
the way to meditate the great primary elements, he gave the example of the image reflected in
the mirror. The Veneravle Ananda grasped the technique by the help of that example and
attained Sotpatti Magga.]
In the contemplation of such large objects as Mount Meru or the Great Earth as a whole, one
who can discriminately perceive the quality of hardness of paramattha earth, without getting
mixed up with corporeal objects of even of the size of an atom, one will have no difficulty to
perceive the paramattha earth in contemplating smaller corporeal or non-corporeal objects.
Though the images seen in the mirror or water and shadows of trees, mountains or forests, etc.
appear to be as large as the Mount Meru, as they do not have any substance of the size of an
atom, they can dissolve and disappear more then a hundred times in a twinkling of the eye or
a flash of lightning when the time for distruction comes. In the same way though the
paramattha earth might be as enormous and extensive as Mount Meru, it does not contain any
substance even of the size of an atom. One will therefore be able to perceive the signs of its
dissolution and disappearance more than a hundred times in the twinkling of an eye or a flash
of lightning.
When one contemplates to perceive thoroughly the real paramattha earth in one’s own body,
one should proceed part by part. If one contemplates the head, take it as one whole without
distinguishing the internal and external parts, otherwise the concept of shape and appearance
which is not the real earth element might hinder progress. Rouse up the mental intellect. Take
the body part by part as much as one can contemplate well till one comes to the soles. When
the whole body is thus covered, view the body as a whole from the top of the head and one
 will perceive it right down to the soles of the feet.
When one is thus able to perceive the elements in the entire body of one’s own, one will be
able to perceive easily the elements in the bodies of all beings in the countless worlds and
universes. When one can thoroughly comprehend the paramattha earth element one will have
no difficulty at all in the comprehension of the remaining elements of water, fire and air,
internal elements of the eye, ear, nose, etc. and the external elements of visible objects,
sounds, etc.
(b) Real Paramattha Water Element
The real paramattha water element (Āpo) is cohesive and adhesive quality which binds matter
together. When this quality gets strong, it becomes water and fluid. This real paramattha water
element which merely has the cohesive, adhesive and binding quality has absolutely no
substance whatsoever, not even as large as a hundred-thousandth part of an atom.
This cohesive, adhesive and binding quality of paramattha water element binds the other three
great primary elements into one mass. The four great primary elements are therefore
interdependent. When the cohesive, adhesive and binding quality of the Āpo element breaks
up, the other three great primary elements also break up at onec.
Importance of Paramattha Āpo Dhātu.
On account of the water element (Āpo dhātu), there are in the world small and large objects
beginning with the atom, of all sizes and shapes of beings right up to Asurinda (the largest of
beings), and of external objects up to Mount Meru, the Cakkavala Mountain, the Great Earth.
There is no other element, except the Āpo element, which can bind and hold matter together.
1. If the element of cohesion in Mount Meru which is twice
84,000 yojanas in width, 84,000 above water and 84,000
under water, were destroyed instantly, Mount Meru would
also be instantly destroyed;
2. If the element of cohesion in the Cakkavala Mountain
which is 164,000 yojanas high were instantly destroyed,
the mountain itself would also be instantly destroyed.
3. If the element of cohesion in the Great Earth were
destroyed, the Great Earth itself would also instantly
disappear and would become just an open space.
The reason is that when the cohesive binding force of Āpo ceases, the paramattha earth, the
paramattha fire and the paramattha air which have turned into Silāpathavi, stony earth, have at
once no more force to bind them together. No paramattha (ultimate reality), with the exception
of Nibbana, can last even for the twinkling of an eye or a flash of lightning without something
to support it or to depend on.
When one wants to observe pure paramattha water element water alone, separately, which
exists in Mount Meru, the Cakkavala Mountain and the Great Earth, one should observe only
the quality of cohesion without getting it mixed up with the qualilty of hardness. The concept
of shape and appearance might hinder progress. When this concept hinders the attainment of
analytical knowledge of the dhamma, the yogi might experience difficutly in striving to
obseve the arising and dissollution phenomena later on. Only when one can perceive the
paramattha dhamma clearly, will one be able to perceive the real anicca, dukkha and anatta
(impermanence, dukkha and non-self) nature. As already explained with regard to the earth
element, when one clearly perceives that the water element is merely the quality of cohesion,
the characteristic of Āpo dhātu, one will comprehend this quality of cohesion in the whole of
the Mount Meru and the Great Earth which has substance, just as he sees the presence of this
quality of cohesion in the shadows of the rain, clouds, the sun, the moon, trees, etc. seen in the
mirror or clear water, When he can see this quality in the Mount Meru and the Great Earth, it
will be easy for him to see it in human beings, devas, brahmas and all other beings.
The improtant thing is to comprehend this quality in beings. This quality in the Mount Meru
and the Great Earth is given here to make comprehension of this quality in beings easier, Only
after one can comprehend this quality well in one’s own body from the top of the head down
to the soles of the feet, should one strive to observe it in other beings.
(c) Real Paramattha Fire Element
The pure quality of temperature (heat or cold) is the real paramattha fire element (Tejo dhātu).
Temperature (heat of cold) helps the other three elements which co-exist in their growth and
development. Both heat and cold have power to help the co-existing elements to grow and
develop.
The egg laid by a hen can hatch and a chicken can come into life only if the mother-hen sits
on it and gives it her body warmth. The egg will not hatch unless the hen sits on it and gives it
her body warmth. If the hen does not sit on the egg and gives warmth, the egg will rot when
the warmth it received in its mother’s body is exhausted.
The fire element, Tejo, might be compared to the hen; the earth, water and air which co-exist
to the yoke of the egg. Only in association with the fire elelmnt, can the earth element called
pathavī come into being successfully; can the water element called Āpo come into being
sucessfully; can air element called Vāyo dhātu come into existence successfully; they cannot
come into existnece successfully without the association of the fire element.
The ocean waters, cold waters and waters that bear or support the great earth are the offspring
of Sīta (cold) element; they continue to arise under the control of Sīta element. Mount Meru,
the Cakkavala Mountain and Stony earth (Silāpathavī) are the offspring of Sīla element. When
one contemplates fire element alone, without mixing it up with other elements, one must
contemplate only coldness in cold objects and only heat in hot objects. It should not get mixed
up with the concepts of appearance shape and corporeallity.
When the yogi clearly comprehends that there is no solid substance whatsoever in coldness or
hotness of the paramattha fire element, not even the size of an atom, it will likewise become
clear to him that there is no solid substance in the images of the sun, the moon, the shadows of
clouds or rain. They might seem to be large but they really have no substance. When one
contemplates one’s own body, one should go part by part as much as one can grasp in one’s
mind. When one can comprehend this element in one’s own body, one will be able to
comprehend it in all other biengs also.
Real Paramattha Air Element
Inside the flames and smoke of a fire, there is the element of air (vāyo) which provides the
impetus, the driving force for the continuation and maintenance of the fire. Because of this air
element, the fire spreads, the heat from the fire spreads, the light from the fire spreads, the
flames from the fire spread and rise in a spiral and there is smoke. The spreading and growth
of the fire is therefore evident and the air element is the impelling force of the fire (Tejo, the
element of heat and cold).
On account of this impelling force of the element of air, a small fire put where fuel or
inflammable matter is kept, can spread to all the fuel there is. In case the impelling force
inside the fire is weak and cannot spread, it might be fanned or blown up with a blow pipe to
 make it spread. When there is heat there is always the impetus of heat; when there is cold,
there is always the impetus of cold. Heat and cold are quite apart from the impetus of heat and
cold. Heat and cold are paramattha fire element while the impetus of heat and cold is
paramattha air element. The impetus known as air element is also called the strength of co-
existing elements of the earth, water and fire. The growth of impetus is accompanied by the
arising of co-existing elements. When the impetus becomes extremely strong, it turns into a
storm. This impetus, having the characteristic of distention, expansion and support, as in the
case of an inflated pillow or bedding, is called Vitthambana in the Pitakas. The property of
coldness existing in Mount Meru, Mount Cakkavala and Sīta ocean goes on arising and
growing successively at every moment. This process can go on till the end of the world and
the yogi shold strive to perceive it.
The arising and spreading of all over the body of material phenomena conditioned by mind
(citta) taking place in the heart (hadaya), the arising and spreading of material phenomena
conditioned by temperature (utu), the arising and spreading of meterial phenomena
conditioned by food taken for the successive development of beings beginning from their
conception, the growth and development of plants, trees, shrubs and other vegetation
beginning from sprouts and buds are all due to the prompting and incitation of the air elelment
(vāyo), the element of expasion and motion.
Strive to perceive clearly the activity of the air element in all animate and inanimate things
starting with Mount Meru, Cakkavala Mountain and the Great Earth, and with one’s own
body from the top of the head down to the soles of the feet. As already explained with regard
to other elements, the air element (vāyo) having entirely no substance whatsoever not even the
size of an atom, one will perceive it as an image or reflection in the mirror or in clear water.
The concept of form and shape might stand in the way of progress but as they really do not
exist, blow away this conception by knowledge (paññā).

(e) Ariya Knowledge of Liberation

1. Hardness (pathavī)
2. Cohesion (āpo)
3. Heat and cold (tejo)
4. Impetus (vāyo)
The above four qualities and characteristics really axist. Having first of all hardness as the
base, they stand as if they were one whole. Together they stand, together they arise and
together they dissolve.
1. When hardness called the earth element dissolves, the re-
maining three, having no base to stand on, dissolve too.
2. Likewise, when cohesion called the water element dis-
solves, having no support for one another, all the four
dissolve.
3. When the fire element which promotes development and
maturity dissolves, as the remaining three cannot exist
by themselves, all the elements dissolve.
4. When the air element which has the quality of extention
 and motion dessolves, the other elements beingn purity of view.
To enable one to clearly distinguish nāma dhammas, such as; mind, contact, sansation, etc.
and rūpa dhammas (matter), such as, the earth elements, the water-element, etc. by analytical
knowledge, the following are the factors that should be noted:
(a) There are four factors: lakkhana (characteristics), rasa (function), paccupaṭṭhāna
(manifestation) and padaṭṭhāna (proximate cause).
(b) Rasa is of two kinds, viz. Kicca rasa (purpose) and sampatti rasa (attainment).
(c) Paccupaṭṭhāna is of two kinds, viz. Phala paccupaṭṭhāna and upaṭṭhānakāra
paccupaṭṭhāna.
Examples
1. The nature of hotness is the lakkhana (characteristic) of fire.
2. The act of burning other objects is the kicca (purpose) of fire.
3. The quality of brightness is the sampatti resa (attainment) of fire.
4. The flames and smoke are the phala paccupaṭṭhāna (manifestation) of fire.
5. The very brightness of fire which is the sampatti rasa is the upaṭṭhānakāra
paccupaṭṭhāna of fire.
6. Fuel and means to produce fire are the padaṭṭhāna (proximate cause) of fire.
1. Perception of objects is the lakkhana (characteristic) of the mind.
2. The act of burning other objects is the kicca (purpose) of fire.
3. The quality of brightness is the sampatti rasa (attainment) of fire.
4. The flames and smoke are the phala paccupaṭṭhāna (manifestation) of fire.
5. The very brightness of fire which is the sampatti rasa is the upaṭṭhānakāra
paccupaṭṭhāna of fire.
6. Fuel and means to produce fire are the padaṭṭhāna (proximate cause) of fire.
1. Perception of objects is the lakkhana (characteristic) of the mind.
2. The act of leading the mental concomitants (cetasika) is the rasa (function) of the
mind.
3. The linkage between what is gone and what follows is the paccupaṭṭhāna
(manifestation) of the mind.
4. Mind and matter (nāmarūpa) are the padaṭṭhāna (proximate cause) of the mind.
[Lakkhanā is the natural characteristic; Rasa is the function and quality; paccupaṭṭhāna is the
manifestation, that which is plainly perceived; padaṭṭhāna is proximate or immediate cause
which invariably brings about the result.]
When the yogi is able to distinguish mind and matter (nāmarūpa) in these four ways, without
mixing each up with other dhammas, he discriminately perceives each mind and matter.
(b) Purity from Doubts
(Kaṅkhavitaraņa Visuddhi)
To memorise: When the yogi has thoroughly mastered the Law of Cause and Effect of all kinds
of mind and matter, he straight away reaches the stage of Kaṅkhāvitaraņa Visuddhi, purity from
doubts which transcends 16 kinds of doubts (vicikiccha) shown in Suttanta Pitaka discourses and
eight kinds of doubts shown in Abhidhamma Pitaka.
16 kinds of doubts shown in
Suttanta Pitaka.
1. Did I exist in the past?
2. Did I not exist in the past?
3. What clan did I belong to in the past?
4. Into what family of what clan was I born in the past?
5 kinds re. The future
1. Shall I exist in the future?
2. Shall I not exist in the future?
3. What clan shall I belong to in the future?
4. What appearance shall I have in the future?
5. Into what family of what clan shall I be born in the
future?
6. doubts re. The present.
1. Am I existing now?
2. Am I not existing now?
3. Into what clan have I been born now?
4. What appearance do I have now?
5. What existence have I come from?
6. What existence shall I go to?
8. Kinds of Doubts shown in the
Abhidhamma
1. Doubt in the Buddha,
2. Doubt in the Dhamma,
3. Doubt in the Saṃgha,
4. Doubt in the disciplinary Rules, (Vinaya)
5. Doubt in the beginning of the Saṃsarā (round of births)
6. Doubt in the end of the Saṃsarā,
7. Doubt both in the beginning and in the end of the
Saṃsarā.
8. Doubt in the Law of Cause and Effect.
(Paṭiccasamuppāda)
When the yogi is freed from all kinds of wrong views, such as, Ahetuka diṭṭhi, that mind and
matter, aggregates, beings arise without a cause; Visamahetu diṭṭhi that mind and matter,
aggregates and beings are created by God; and so on, he attains purity from wrong views,
Kaṅkhavitaraņa Visuddhi.
(c) Ten kinds of Vipassana Knowledge
1. Sammāsanañāna;
2. Udayabbayañāna;
3. Bhaṅgañāna;
4. Bhayañāna;
5. Ādinavañāna;
6. Nibbidāñāna;
7. Muccitukamyatāñāna;
8. Paṭisaṅkhāñāna;
9. Saṅkhārupekkhāñāna;
10. Anulomañāna.
Ten kinds of Insight Meditation
knowledge
To memorise: Breaking down into aggregates and contemplating
them according to the three characteristics (of
anicca, dukkha and anatta) is Sammāsanañāna.
Sammāsanañāna (knowledge of contemplation) is breaking down all ñamarūpa (mind and
matter) into five khandhā aggregates and contemplating them repeatedly according to the three
characteristics of impermanence (anicca), insecurity (dukkha) and soullessness (anatta).

To memerise: Viewing the arising and dissollution (passing away)

of all ñāmarūpa (mind and matter) is Udayabbayañāna.
Observing till one perceives clearly both the instant arising and instant dissolution of the
shapes (saņthāna) of head, legs, hands, face, etc. is called Udayabbayañāna, knowledge of arising
and dissolution.

To memorise: Observing only the dissolution of nāmarūpa (mind and

matter) is Bhaṅgañāna.
Of the two, perception of arising and perception of dissolution, it is easier to perceive the
dissolution of nāmarūpa than to perceive the arising. Therefore, the knowledge which observes
only the dissolution of nāmarūpa is called Bhaṅgañāna.

To memorise: Perceiving the dissolution of nāmarūpa and realizing

their impermanent nature and getting frightened of
them like death, is Bhayañāna.
When the yogi perceives the dissolution of nāmarūpa and realizes their impermanent nature
and gets frightened of them like death, it is the arising of Bhayañāna.

To memorise: Perceiving the fightful nature of nāmatūpa like

death itself, the arising of the realization of the
 disadvantages of faults of namarūpa is Ādīnavañāna.
When the yogi perceives the frightfulness of nāmarūpa, he comes to realize that they are just
disadvantages and no sanctuary. This knowledge is Ādīnavañāna.

To memorise: Seeing the disadvantages of Nāmarūpa and getting

disgusted with and weary of them is the knowledge of
Nibbidāñāna.
When the yogi sees only disadvantages, and not as sanctuary, of nāmarūpa and getting
disgusted with and weary of them is called the knowledge of Nibbidaññāna.

To memorise: Being disgusted wishing to be released from the

sphere of conditioned things is Muccitakamyatāñāna.
When the yogi is greatly disgusted with nāmarūpa, he wishes to be quickly released from the
sphere of conditioned things. The knowledge which thus arises is Muccitakamyatāñāna.

To memorise: Ardently wishing to be released, the yogi ener-

getically and relentlessly goes on practising the 40
kinds of insight meditation is the knowledge of Paṭi
-saṅkhārañāna.
When the yogi ardently wishes to be released from nāmarūpa and conditioned things, he goes
on practising the 40 kinds of insight meditation energetically and relentlessly. The knowledge
which arises thus is called Paṭisaṅkhārañāna.

To memorise: When the yogi wishes to be released ardently, he

practises the 40 kinds of meditation intensively
and extensively. His insight becomes very keen and
he view nāmarūpa and conditioned things with
indifference. This knowledge is Saṅkhārupekkhañāna.
When the yogi wishes ardently to be released, he practises the 40 kinds of insight meditation
intensively and extensively. As the resutl, his insight gets very keen and he views nāmarūpa and
conditioned things with indifference. The knowledge which arises thus is called
Saṅkhārupekkhañāna.
[Fourty kinds of Insight Meditation are anumerated in another part of the book]

To memorise: Knowledge which leads to the arising, and which is

in conformity with, the four Meggas is the knowledge
of Anulomañāna.
When the Vipassana insight is well developed, the knowledge which is conducive to and is in
conformity with, Magga called Anulomañāna arises as if to rouse up the Magga. [It means
knowledge that is very good at (lit) soldering, bringing into conformity.]

POINTS TO NOTE REGARDING 10 VIPASSANAÑĀNAS.

Of the ten Vipassanāñās, Sammāsanañāna, Udayabbayañāna and Bhaṅgañāna are called
Tiranapariñānas (three kinds of profound and exact knowledge).
Of these three kinds of knowledge:
1. Sammāsanañāna is the vipassanā knowledge that strives to perceive the true
 characteristics, the real impermanent, insecure and soulless (anicca, dukkha and
anatta) nature of mind and matter (nāma rūpa) which are dissolving and passing away
many times in the twinkling of an eye or a flesh of lightning. They cannot last long. It
can only be called vipassanāñāna if the yogi perceives the dissolution and passing
away of nāmarūpa dhammas as he sees them with his eyes.
The understanding of the characteristics of the dhammas acquired by learning the Pitakas is
not vipassanāñāna. It is only Sutamayañāna, knowledge acquired through learning or hearing.
Vipassanāñāna is Cintāmayañāna which is acquired by meditation or thinking, Now-a-days
thingking, understanding and seeing through Sutamayañāna are wrongly taken to be
Cintāmayañāna by many.
2. A man who wants to light his cheroot for a smoke, strikes his match. At the spot
where the match-stick strikes, a timy flame of the size of a small mustard seed
appears and goes on growing bigger and bigger. Then it stops growing and gets
smaller and smaller till it disappears. Just as the entire process of the arising and
passing away of the flame is plainly visible to the eye from the beginning to the end,
the effort to perceive plainly in one’s mind the process of the growth (I.e. arising), the
stopping of the growth and the dissolution and final disappearance of namarūpa is
called Udayabbayañāna.
3. Contemplating especially to perceive the dissolution of nāmarūpa dhammas is
Bhaṅgañāna.
TEN DANGERS
To memorise: When Udayañāna is developed, it is beset with ten
dangers, radiance, delightful satisfaction, physical
tranquillity, mental tranquillity, confidence,
endeavour, bliss, knowledge, clinging, mindfulness
and indifference.
Of the ten kinds of knowledge, when Udayabbayañāna is developed, the ten kinds of dangers
that arise are as follows:-
1. Obhāsa – the arising of vipassana rediance;
2. Pīti – delightful satisfaction; Khuddakāpīti, and phara-
nāpīti arise one after another in proper order.
This is often mistaken to be Magga.
3. Kāyapassadhi, Citta passadhi – physical tranquility,
mental tranquillity.
4. Saddhā – confidence or faith which purfies the mind;
5. Viriya – steadfast endeavour;
6. Sukha – mental pleasure associated with Vipassanā which
is very pleasant;
7. Buddhi – arising of very keen knowledge;
8. Sati – mindfulness associated with Vipassana which is
stable like a stome pillar;
9. Upekkha – indifference to conditioned dhammas;
10. Nikanti – intense craving for and clinging to Vipassana.
(d) Knowledge of distinguishing right and wrong
To memorise: Knowledge of discarding what is thought to be Magga
is Maggāmaggañāna Visuddhi.
When the Udayabbayañāna is well developed, a very strange bodily radiance is likely to
appear and the yogi might think that he has attained Magga and Phala because of his delight and
attachment to it and he becomes slack in the Vipassana practice. Then the knowledge arises in
him that Pīti (delightful satisfaction), Passadhi (tranquillity), etc. which he has thought to be
Magga are not Magga. This knowledge which distinguishes between right and wrong is called
Maggāmaggadassana visuddhi.
(e) Purity of Vision regarding Nine Kinds
of knowledge
(paṭipadañāna dassana Visuddhi)
To memorise: Recultivation Udayañāna and realizing nine kinds of
knowledge is Paṭipadañāna dassana Visuddhi.
After doing away with the dangers and impediments, the yogi again strives to recultivate
Udayabbayañāna and agains nine kinds of knowledge one after another. Such attainment of the
nine kinds of knowledge is called Paṭipadañāna dassana Visuddhi.

To memorise: Two kinds of knowledge, Saṅkhārupekkhañāna and Anu-

lomañāna are also called Vuṭṭhānagāminī.
The last two of the ten kinds of knowledge, viz. Saṅkhārupekkhañāna and Anulomañāna are
also called Vuṭṭhānagāminī Vipassanāñāna. Because it means getting freed from the three vaṭṭas
(kamma, kilesa and vipaka), Magga is called Vuṭṭhāna. Because it invariable leads to attainment
of Magga, these two kinds of knowledge are called Vuṭṭhānagāminī.

(f) Purity of Vision of the First Magga

(Pathama Maggañānadassana Visuddhi)

To memorise: When Vutthānagāminī becomes highly developed, the

yogi attains Magga, Path to Nibbana.
When Vuṭṭhānagāminī Vipassāñāñāna is highly developed, supramundane knowledge of
Magga (lokuttara Maggañāna) which has Nibbana as its object arises. The four kinds of Magga
knowledge are called Ñānadassana Visuddhi. This is the knowledge of the Sotapatti Magga (first
level of enlightenment).
The thought-process is as follows: Two bhavaṅga thought-moments, manodvaravajjana
which has one of the three characteristics (lakkhanā) as object, one thought moment each of
parikamma, upacāra, and anuloma, one thought-moment of gotravhu which has Nibbana as
object, one thought-moment of Sotapatti Magga, two thought-moments of Sotapatti Phala and
one thought-moment of bhavaṅga.
Four Magga functions
To memorise: The Four functions of Magga are perception, discarding, attainment and
realization of Magga which arise simultaneously.
The following four functions of the Magga are simultaneously accomplished:
1. Perception of the real dukkha nature of all conditioned things (nāmarūpa dhannas);
 2. Total extinction of diṭṭhi (false view) and vicikicchā (doubt) which are included in the
origin of Dukkha (Samudaya);
3. Total extinction of diṭṭhi and vicikicchā and the dukkha of Āpaya (rebirth in the four
nether regions).
4. The accomplishment of the task of the realization Magga.

To memorise: Sotapatti Magga extinguishes wrong view and doubt.

As soon as Magga is realized, wrong view and doubt are extinguished completely and all evil
kamma, both new and old, cease. The Sotapanna will have not more then seven rebirths in the
sensuous planes (kāmabhūmi).
Thought-Process of Reflection
To memorise: Reflections on Magga, Phala and Nibban and Kileses
extinguished and Kilesas remaining to be extinguished are called five Paccavakkhanas.
Following the thought-process of the Sotapatti Magga, there come the following five thought-
process:
1. that which contemplates Magga;
2. that which contemplates Phala;
3. that which contemplates Nibbāna;
4. that which contemplates Kilesas (defilements extinguished)
5. that which contemplates Kilesas remaining to be extinguished.
To memorise: Before attaining higher Maggas, the refuge of a
Sotapanna is Phala.
Before attaining higher Maggas, a Sotapanna might remain as such for many months and
years, might be reborn seven times in the sensuous planes; might have many existences in
Brahma realms. He would go on entering upon Phala absorption as many times as he desires.
Thought Processes
Bhavaṅga – two thought moments; Manodvāravajjana having Saṅkhāra as object – one
thought moment; Anuloma – three thought-moments; Sotapatti Phala with Nibbāna as object
countless number of times; then bhavaṅga consciousness arises.
The Sotapanna remains in the tranquillity and bliss of Phala and Nibbāna consciousness like a
person who dips himself in the cool water of a lake in the oppressive heat of summer. Before the
attainment of higher Maggas, the Phala remains the refuge of a Sotapanna for many existences
and world cycles.
(It is said ‘many existences’ here referring to sotapannas who go to the Brahmā realms or who
become Sotapannas in those realms)
The Sattakkhaparama Sotapannas, Kolaṃkola Sotapannas and Ekavījī Sotapannas attain
Arahatship and Nibbāna in the sensuous planes.
1. Those who attain Arahatship in seven existences (after becoming a Sotapanna) are
called Sattakkhaparama Sotapanna.
2. Those who attain Arahatship in six, five, four, three or two existences (after becoming
a Sotapanna) are called Kolaṃkola Sotapannas, and
3. Those who attain Arahatship in one existence are called Ekavījī Sotapannas.
 Knowledge of Second Magga
(Dutiya Maggāñānadassana Visuddhi).
To momerise: By weakening Kāmarāga (passion) and byāpāda (ill
will), the yogi attains Sakadāgāmi Magga.
When the Yogi carries on the practice of ten Vipassannñānas he attains Sakadāgāmi Magga.
(Second Lavel of enlightenment). Then he is no longer called a Sotapanna and he gets the name
of Sakadāgāmī. Of the defilements still remaining in him on attainment of Sotapatti Magga, he
extimguishes the coarse Kāmarāga and byāpāda. The subtle kāmarāga and byāpāda still remain
in him. He will have only two existences in the sensuous plane.
(In other respects, the same as Sotapanna).

Knowledge of Third Magga

(Tatiya Maggānānadassana Visuddhi)
To memorise: Completely getting rid of Kāmarāga and Byāpāda, the yogi attains Anāgāmi
Magga.
The distinguishing features from the two lower Maggas are complete annihilation of
Kāmarāga (passion) and Byāpāda (ill will), and being free from Kāmarāga, having no more
rebirth in the sensuous planes.
The Anāgāmī is of two types: -
1. Who attains arahatship in the present existence and goes to Nibbana.
2. Who goes to the Brahma realms.
In the Suddhāvāsa Brahma realms which are pure abodes for Anāgāmīs and Arahats, there are
five kinds, namely:-
1. Antaraparinibbāyī;
2. Upahaccaparinibbāyī;
3. Sa-saṅkhārapatinibbāyī;
4. A-saṅkhārapatinibbāyī;
5. Uddaṃsota akaniṭṭhagāmī.
[They attain Arahatship and live in these planes
till their life-term is over.]

Knowledge of Fourth Magga

(Catuttha Maggāñānadassana Visuddhi)
To memorise: On destroying all kilesas, the yogi attain Arahattamagga.
When the Anāgāmī goes on practising the tem kinds of Vipassaanāñāna, and he attains
Arahattamagga, all kinds of kilesa (defilements) are destroyed. There is no more rebirth for him.
Of the five Paccavekkha thought-processes, he has no more thought-process which contemplates
the defilements remaining in him; there remain only four thought-process for him.

Process of the Arising of Magga

As the aggregates of nimd and matter (nāmarūpakhandhas) are inter-related by cause and
effect and are dependent on one another, there is the continuous round of existences, that is the
arising of rūpakkhandhas. Because beings are devoid of the knowledge which can truly perceive
the real nature of khandha aggregates of nāmarūpa which are inter-related and dependent on one
another, there is the false view - ‘This is my khandha’, ‘This is I’ and as a result they are caught
in the snare of the Law of Cause and Effect, the round of existences. And cannot escape from
dukkha.
Thus the process of khandhas, sense spheres and sense objects (ayatamas), etc. which are
inter-related and interdependent by (the law of) cause and effect has become the whirlpool of the
round of existences (Saṃsarā). Apart from khandhas, ayatanas, primary elements, etc. there is no
such thing called Saṃsarā. This body (khandha) is just the aggregate of saṅkhāra dhammas (the
mass of conditioned things). There is not a single element in this body (khandha) which is to be
called man, deva or being. It is just like a scare-crow, the figure of a man made of straw, etc. set
up in the cultivation fields and farms. When birds and other wild animals see it, not having the
capacity to know what it actually is, apart from its outside appearance, they take it to be a real
man and get away in fright.
In like manner, beings caught in the snare of craving (taņhā), and wrong view (ditthi), have no
mental capacity to perceive the body (khandha), the sum-total of conditioned things (namarupa),
as it really is. They mistake it to be ‘my body’ ‘I.’ And when they see amusing and pleasurable
things, they are frightened very much. They do not realize that all are just masses of nāmarūpa,
conditioned things.
When all the different parts, big and small, such as wheels, axles, etc. are assembled together,
the collection of wood, iron, copper, etc. is called ‘carriage.’ If one were to pin-point among
these parts, the one which is called ‘carriage’, he would not be able to do it. In like manner, the
khandha aggregate, which is the sum-total of presently existing nāmarūpa in relation to and
dependent upon another presently existing nāmarūpa (atīhipaccaya) (causal relation of co-
existence), is (wrongly) taken to be a being. There is really in the presently existing nāma-rūpa
nothing to be called a being.
When one perceives it as merely khandha aggregate of nāma-rūpa, the misconception of it as
a being, ‘I’, etc. is got rid of and one attains purity of view (diṭṭhi visuddhi). When one does so,
he will realize, in accordance with the Law of Cause and Effect as already explained above, that
it is really the process of ‘effects’ (results) rising from ‘causes’ of nāmarūpa. Thorough
comprehension that there are no individual, being, ‘I’, etc. who come from the past, or who will
go into the future will drive away all kinds of doubts and the way will be open for the
achievement of Kiṅkhāvitarana Visuddhi (Purity from all kinds of doubts).
The way to achieve such thotough comprehension is a very subtle one. Due to cause, there is
effect; when the cause is removed, the effect is done away with; there cannot be any effect. If the
yogi can really perceive thus, he can straight away reach the Udayabbayañāna.
This is the way to attain that ñāna (knowledge). If the yogi tries to find the cause by reasoning
thus: ‘When there evidently is this cause, there is this effect’, the knowledge that can see the
arising, the coming into being of the phenomana, udayañāna will arise in him. Not even a
Brahna, a deva or a Buddha can stip it. Then he goes on reasoning, ‘When there is not this cause,
it is certain that this effect will disappear.’ Thus the knowledge that can see the dissolution of the
phenomena arises (when the cause is removed). This is called Vayañāna. Not even a Brahma, a
deva or a Buddha can stop it. These two kinds of knowledge (ñāna) are called Udayabbayañāna.
When the yogi can perceive that all nāmarūpa (mind and matter) arise only due a cause, he
will be able to perceive their inpermanent (anicca) nature well.
When one scratches the surface of water with a stick or a lance, the scratching mark will be
visible only as long as the scratching is being done. As soon as the stick or lance is taken out, the
mark will disappear. When a timy mustard seed is dropped on to the tip of an awl or a chisel, it
remains at the tip of the awl or chisel only momentarily at the time it strikes the tip. At the time
two rain clouds in which the selments of pathavi (earth) and vāyo (wind) dominate run into each
other and strike, a flesh of lightning will appear and then vanish at once. In like manner, a cause
which is evident and potent at the present time will produce an effect like the coming into life of
a lightning and then will disappear at once along with its cause.
If the cause were stable and lasting, the effect would also be stable and lasting. It is, however,
not the case; only paramattha (truth in the ultimate sense) dhammas can be mutually dependent
(and produce stable and lasting cause and effect). As it is, these dhammas (cause and effect)
cannot be of help to each other. Like two persons swimming for their lives in the vast ocean,
getting fatigued and drowning. Both cause and effect disappear in a miment. When the yogi is
able to perceive this, he realizes that mind and matter (nāmarūpa) are nothing to depend on like
dry leaves and grass and rubbish. They are all anatta (soulless) .... The yogi who perceives and
conttemplates thus will see this clearly in his mind, just as he can see in a looking glass. The
knowledge that perceives the arising and dissolution of nāmarūpa thus is called
Udayabbayañāna.
When the Udayabbayañāna is well developed, the yogi will be aware of the dissolution of
nāmarūpa and will not keep his mind on the arising. This is called Bhaṅgañāna. When this
Bhaṅgañāna is well developed, he will perceive the dissolution of all nāmarūpa, all conditioned
things, like the violent breaking up bursting and dissolution of sesamum grains being roasted in a
heated oven, or the disorderly scattering and vanishing mist, or the breaking up, bursting and
shattering of bubbles in the river water seen from a bank during a heavy shower of rain.
When Bhaṅgañāna is well developed, just as a man who wants to lead a healthy, heppy and
long life and who dreads dangers, would be dazed and would faint with fright to see savage
beasts like lions, leopards and tigers, ogres baring their fierce fangs, brutal oxen and dogs,
elephants on rempage, poisonous snakes, striking of thunder, carnage in battle, pits of glowing
embers, etc., the yogi is greatly frightened, as if Death is dogging his footsteps, of the saṅkhāra
dhammas, all of which are disintegrating and dissolving. This is the arising of Bhayañāna.
When the Bhayañāna is well developed, the man who wants to lead a healthy, happy and long
life and who dreads dangers is filled with fright as if he were in a valley of savage wild beasts, in
a tiger’s den, in waters infested with crocodiles, in a forest or hill where bandits live, in a house
in flames, in a field of battle in progress. And he cannot be happy at all; he sees only the faults
and disadvantages in his surroundings; he finds no refuge in any existence. Thus he perceives the
whole world as an immense pit of glowing embers, and, as shown in the Āsivisopama Suttanta
discourse, perceives the four great primary elements as highly poisonous serpants, the five
khandhas as assassins pursuing with raised swords; the six sense-spheres as deserted villages and
the six-sense-spheres as deserted villages and the six-sense objects as dacoits and bandits. This is
the knowledge which sees the faults and disadvantages of namarupa, called Ādinavañāna.
When this Ādinavañāna is well developed, just as the golden swan used to lifing in happiness
in his habitat among the lotuses of the pleasant Anottata Lake at the foot of Cittakutta Hill (of the
Himalayas) cannot enjoy and be happy to dwell in the muddy lake outside the beggers’ village,
or just as the lion, king of beasts, used to lived happily in the 3000 yojanas wide forest of
Hewun, cannot be happy in the villages of human beings; or just as the flying white elephant
Chaddanta used to lived happily near the Chaddanta Lake can have no happiness to live in the
town of human beings, the yogi sees only the faults and disadvantages of existance, mind and
matter (nñmarūpa) and conditiioned things, and gets weary of and disgusted with them, like the
swan, the lion, the Chaddanta elephant. Such weariness and disgust with nāmarūpa and saṅkhāta
is the arising of the knowledge called Nibbidañāna.
When the Nibbidañāna is well developed, like the frog in the mouth of a snake, the wild fowl
cought in a trap, the snake in the hands of the snake-charmer, the deer caught in the lasso of the
hunter, the dragon in the clutches of the garuḷa (mythological bird), a mouse in the paws of a
large cat, the aged elephant sinking in a mire, the moon being swallowed by Rāhu (according to
Myanmar folklore), a man surrounded by his enemies, the yogi’s mind is filled with intense
desire to be freed from attachment to any saṅkhāra dhamma. The arising of the intense desire to
be free is called Muccitukamyatāñāna.
When this knowledge, Muccitukamyatañāna, is well developed the yogi becomes like a
fisherman who has causght a cobra in his bamboo trap. Thinking it to be a big fish, he tries to get
hold of it quickly in his hand. To his dismay and alarm, he finds it to be a furious cobra. Not
daring to fling the cobra away instantly, the fisherman has to wait for an opportune moment to
throw the snake far away and to get to safety. After he has got rid of it, he is filled with great
relief and re-lives again and again the critical moment in his mind with delight. The yogi
recollects his past – his total ignorance, his blindness of the nature of nāmarūpa which he has not
contemplated even once because he has been so steeped is accomplished; and he achieves
Paṭipadānañādassana Visuddhi, purity of view. As Vuṭṭhanagāminī Vipassanāñāna develop, the
Gotrabhu mind which has Nibbāna as its object arises together with Magga.
------
This is how the Magga thought process arises-
When the yogi, who has zealously striven and has attained purity of view (diṭṭhivisuddhi) and
purity from doubt (Kaṅkhāvitarana Visuddhi) and has gained Vipassanāñāna, step by step,
beginning with Udayabbayañāna up to Saṅkhārapekkhañāna, wishes to have the appanā thought
process (which immediately follows the arising of Botrabhu thought moment), he will have two
bhavaṅga thought-moments (bhavaṅga calana of vibration and Bhavaṅgapaccheda of stoppage).
Then manodvāravajjana mind having one of the three characteristics (lakkhanā) as its object
arises with avajjana function and ceases. Then one of the four Mahākusala Sampauutta, having
an object like avajjana, rises and disappears after three thought-moments of Vuṭṭhānagāminī
vipassanā, viz. Parikamma, Upacāra and Anuloma. Then with the object of Nibbāna and with the
function of Gotrabhu for cutting off all links with the mundane world, one thought-moment
arises and ceases.
Then the Sotapanna Magga consciousness -
1. which perceives that nāmarūpa and saṅkhāra are really all dukkha;
2. which descards craving (taņhā) and vicikicchā (doubt) that are the associates of
‘Wrong View and the cause of dukkha;
3. which realizes Nibbāna, the complete cessation of dukkha of rebirth in the nether
regions (Apāya);
4. which contemplates the Noble Truth of Magga and which simultaneously
accomplishes the above four functions arises.
Sotapatti Magga discards wrong view (diṭṭhi) and Vicikicchā (doubt) by destroying them
completely. Among the javana thought-moments preceding Magga, the Anuloma javana thought-
moment which has saņkhāra as its object is the summit in vipassana insight meditation;
Gotrabhūñāna javana thought-moment is the summit in Vuṭṭhānagāminī vipassanā.
Thought-Process
Bha- Bhavaṅ-Bhavaṅ-Mano-Pari Upacā Anu-Gotra-Mag-Phala Phala Bha-
vaṅga gacala-gupac-dvara kamma ra loma bhu ga vanga
na cheda vaj.
000 000 000 000 000 000 000 000 000 000 000 000

There are nine pañcavkāra (five khandhas) Tihetuka bhavaṅgas (bhavaṅga consciousness
conditioned by three roots-alobha, adosa and amoha) preeceding and following Sotapatti Magga
thought-process. The consciousnesses beginning into manodvāravajjana and ending with
anuloma have one of the three characteristics as object. Gotrabhu, Magga and Phala
haveNibbāna as object. Take any of the four dhammas associating with higher deeds of merit
(Mahākusala sampayutta) as javana preceding Magga. If the Sotapatti Magga associates with the
fifth jhāna, take the third pair of Mahākusala; if it associates with the four lower jhānas, take the
first pair of mahākusala. For a yogi with sharp intellect, there will arise three phala thought-
moments; leave out parikamma in the preceding kāmajavana. For a yogi with poor intellect, there
will arise two phala thought-moments and add parikamma also.
Thought-Process of Yogi with Sharp
Intellect
Bha-Bhavaṅ-Bhavaṅ-Mano-Upacā-Anulo -Gotra-Magga Pha Pha Pha Bha-
vaṅ gacala gupac dvara ra ma bhu la la la canga
na cheda
000 000 000 000 000 000 000 000 000 000 000 000

That yogi is liberated from being a traveller in the round of existences (saṃsārā); from being a
worldling, he is liberated and joins the rank of Ariyas (Noble Ones) who have gained the Path to
Nibbāna.
As the yogi who has gained the first stage of the Path to Nibbana (first stage of enlightment)
has totally extinguished wrong view (diṭṭhi) and doubt (vīcikicchā), he is freed from the danger
of rebirth in the nether regions (Apāya), from the danger of attachment to nāmarūpa and
khandhas as ‘I’ or ‘mine’, and from the danger of doubt in the three Ratanas (the Buddha, the
Dhamma and the Saṅgha).
Even if he does not attain arahatship and Nibbāna in one existence, he will be reborn in the
higher planes and enjoy there the pleasures like Visakha and Anadapindika, just like pensioners
of the present day and he will attain Nibbāna in not more then seven existences.
When the yogi attains Magga, as his insight is further purified and he is free from all stains of
defilements, he achieves Ñānadassana visuddhi, purity of insight. Though it has been stated
above that Vipassana insight gets more and more developed as one goes on practising and goes
up the ladder of the ten kinds of knowledge beginning with Udayabbayañāna, in actual practice,
if the yogi can thoroughly master Udayabbayañāna, he will automatically gain mastery of the
higher ñānas as a matter of course. Udayabbayañāna is the key.
The yogi who understands well the relationship between cause and effect according to the
Paṭiccasamuppāda (Law of Dependent Origination of Law of Cause and Effect), will be able to
attain easily the Udayabbayañāna. The yogi who has gained the first Magga will inevitably gain
the three higher Maggas, sooner or later, depending on his condfidence (saddhā), effort (vīriya)
and knowledge (paññā). The waters of the River Ganges which arises in the Himlayas flow
steadily and continuously towards the ocean. In the same way the first Ariya, Sotapanna, moves
towards Nivvāna.
To memorise: Ardent wish to be releassed and practising 40 kinds
of insight meditation intensively and extensively is
called Paṭisaṅkhārañāna.
Forty Kinds of Insight Meditation
Five Khandhas
The five khandhās (aggregates) are:-
1. Rūpakkhadho – All material phenomena are collectively called, Aggregate of Matter
(Rupakkhandha).
2. Vedānakkho – Aggregate of feelings or sensations.
3. Saññakkhandho – Aggregate of perception.
4. Saṅkhārakkhandho – Aggregate of volitional activities or mental formatiions.
5. Viññānakkhandho – Aggreate of consciousness.
Ten Characteristics of Impermanence (Anicca)
1. Anicca – impermanence
2. Adhuvā – instability;
3. Asāra – unsubstantiality; worthlessness.
4. Cāla – unsteadiness.
5. Palokadhammā – subject to decay
6. Viparināma – changenbleness
7. Maranadhammā – subject to death
8. Vibhavadhamma – subject to annihilation
9. Saṅkhata – subject to repeated conditioning
10. Pabhaṅguno – subject to dissolution
25 Characteristics of Dukkha of Khandhas
1.Dukkha – suffering, insecurity
2. Bhaya – dangerous.
3. Iti – calamities, adversaries.
4. Upaddavā – misfoutunes
5. Upasagga – woes
6. yogā – diseases
7. Ābādhā – pains
8. Gaṇḍā – boils
9. Sallā – thorns
10. Aghā – grief
11. Atāņā – having no protection;
12. Aleņā – insecure
13. Asaraņā – having no refuge
14. Ādiniva – disadvantage
15. Āghamulā – source of suffering
16. Vadhakā – executioner who goes on killing beings all the time
17. Sāsavā – associates of defilements that befuddlethe mind
18. mārāmisā – temptations of Māra (food of defilements, death, etc.)
19. Jātidhamma – rebirth which shows no sympathy to beings and leads to them to all kinds of
existences
20. Yaradhamma – decahing and ageing
21. Vyādhi dhamma – illness
22. Sokadhamma – sorrow and grief
23. Paridevadhamma – lamentation
24. Upayasadhamma – despair
25. Saṃkilesika – which gives rise to three kinds of defilements, taņhā, wrong view and evil
actions.
Five characteristics of Anatta (Soullessness)
1. Anatta – not self (soullessness), having no supremecy, not following one’s wish
2. Pare – total stranger, far from being intimate or familiar
3. Rittā – completely empty, devoid of substance
4. Tucchā – vain and empty, without any good or pleasantness
5. Suñña – absolutely useless, having no refuge or support.
(1) 10 Anicca characteristics
(2) 25 Dukkha characteristics
(3) 5 Anatta characteristics
-----
40 Bhavanās (kinds of meditation practice)
-----

Three Vimokkhas (Releases)

1. Animitta Vimokkha (Release through comtemplation of
signlessness – Anicca)
2. Appaņthita Vimokkha (Release through comtemplation of
desirelessness – dukkha)
3. Suññata Vimokkha (Release through contemplation of
 voidness – anatta)
To memorise: Vimokkha means release (from Saṃsāra) and attainment
of Magga and Phala.
Vimokkha means release and therefore the four Maggas and the four Phalas which completely
release beings from the round of births are called Vimokkha.
Three Vimokkha Mukhas (Release doors)
1. Animittanupassāñāñāna (knowledgd gained through contemplation of signlessness).
2. Appaņihitānupassanāñāna (knowledge gained through contemplation of
desirelessness).
3. Suññntanupassanāñāna (knowledge gained through contemplation of voidness)
Three Special Vimokkha Mukhas
To memorise: Three Vimokkha mudhas are, in essence, three characteristics (anicca, dukkha and
anatta)
1. Aniccanupassanāñāna (knowledge which perceives the dukkha of nāmarūpa)
2. Dukkhanupassanāñāna (knowledge which perceives the dukkha of nāmarūpa)
3. Anattanupassanāñāna (knowledge which perceives the soullessness of nāmarūpa)
Vimokkhamukha is the door of Magga and Phala; in essence, it is the three characteristics of
impermenence, dukkha and soullessness of nāmarūpa, the three anupassanāñānas.
To memorise: By attaining Vuṭṭhnagāminīñāna, one gets to the Vi-
mokkha door.
It means that the three Anupassanāñānas which lead to the attainment of the last two
knowledges of the 10 kinds of Vipassanāñāna, viz. Saņkhārupkhañāna and Anulomañāna, called
Vuṭṭhānagāminīñāna, are included in the sphere of Vimokkhamukha which is known as the door
to Magga.
To memorise: Individuals, beings, different parts of the body are
called Nimitta.
Individuals, beings, etc. are called Nimitta. The large parts of the body, such as head, legs,
hands, etc. are also called Nimitta; the small parts of the body, such as eyes, ears, nose, mouth,
lips, tongue, teeth, etc. and the remaining 32 parts, such as hair, hairs of the body, nails, etc. are
also called Nimitta.
To memorise
A. other beings.
2. The shadow (shape and appearance) of parts of the khandha
such as head, body, legs, hands, neck, etc.
Then the head includes many large and small shadows, e.g. shadow of top of the head, of
forehead, face, eyes, nose, mouth, chin, ears, etc.; the body includes many large and small
shadows, e.g. chest, abdomen, pelvis, back, waist, sides, etc.
In like manner, there are shapes and appearances of
hairs of the head totalling ..... 24,000,000
hairs of the body totalling ..... 99,000
toe nails totalling ..... 10
finger nails totalling ..... 10
teeth totalling ..... 32
 thin and thick skins totalling ..... 2
lumps of flesh totalling ..... 900
arteries and veins totalling ..... 900
bones, big and small, totalling ..... 300
There are also very many other shadows, such as shadows of brain, marrow, liver, lungs,
membrane, large intestimes, small intestines, etc. If a substance of the size of an atom is
perceived, it should be taken as a shape or shadow.
(The above deals with the first kind of shadow)
The shadow or image of a person caused by the light of the sun or fire, or reflected in a mirror
or in the water belongs to the second kind of shadow (image).

Shadows of Mental Aggregates

The shadows of namakkhandhās (mental aggregates, e.g. aggregate of sensation, of
perception, etc.), such as the appearance of seeing, hearing, thinking, knowing, happiness,
unhappiness, wanting something, not wanting something, being angry, not being angry, being
pleased, not being pleased, etc. are shadows shed by mental aggregates upon rūpakkhandhā
(aggregate of matter).

Shadows cast by five Khandhas

The shadows that emanate from the five aggregates (khandhas) are movements of parts of the
khandha (body), e.g. motions of sitting, rising, standing, walking, bending, stretching, talking,
etc. All shadows and images which arise in association with the five khandhas are called
‘Nimitta’ (signs).

Animittanupassanāñāņa
When the yogi comprehends well the group compositions of matter (aṭṭhakalāpa rūpa) which
actually, definitely and surely exist in the tree and the impermenent (anicca) characteristic of
matter, the first kind of shadow, such as shapes and appearances of the tree, branches, twigs,
shoots, leaves, flowers, fruits, etc. will all fade away from his mind. He sill clearly perceive that
they are not the kind that actually and really exist; that they are merely phantoms and illusion
which appear like magic in the mind.
In the same way, if the yogi comprehends well the elements of mind and matter which
actually and really exist in beings and their impermanent nature, the signs (nimitta) of matter, of
mind, of mind and matter, such as, individuals, beings, large and small parts of the body, etc. will
all fade away from the mind. He will clearly perceive that they are not the kind that actually and
really exist, that they are merely phantoms and illusions which appear like magic in the mind.
When these shapes and appearances disappear, the actions (kiriya) concerning individuals and
beings, e.g. the individual looks, sees, smells, hears, sits, rises, stands, goes, laughs, smiles, etc.
will also disappear from the mind. When the corporealilty, appearances, signs, behaviour, etc. of
individuals and beings disappear in the mind, the signs such as ‘I’, ‘He’, ‘man’, ‘woman’, etc.
will all disappear too.
As this knowledge (ñāņa) which banishes from the mind all the sings of matter, of mind, and
of mind and matter which arise from mind and matter and which cover and protect their real
nature is called Animittanupassanāñāna.
(b) Great subtlety and extremely repid arising
and dissolution of the four great primary
 elements.
If the substance, appearance, sign or mark of an object of the size of a paramāņu (thirtysixth
part of an atom), or an atom (aņū) is perceivable, it should be noted it is not the kind which
actually and definitely exists but is a phantom or an illusion the magician makes one to believe.
The reason is that when matter called atom is crushed, it really breaks into pieces. An atom is
made up of many kalāpas (group compositions of matter) and there are spaces in between these
kalāpas, it must be understood.
When an atom breaks up it breaks at the (intervening) spaces in between kalāpas. Then the
atom disappears and the broken pieces become parāmaņus. When these parāmaņus break up, the
name parāmaņu disappears. The pieces might become some kalāpas which will not break up any
more and vanish.
Thus there is really no atom element or atom kalāpa. There are only signs or marks (nimitta).
There is really no parāmaņu element or kalāpa. There are only signs or marks. The parāmaņu is
not visible to the naked eye; it can only be seen through the power of the divine eye
(dibbacakkhu). Even such minute parāmaņu contains many group compositions of matter
(kalāpas), great quantities of the element of earth (pathavī), of water (āpo), of fire (tejo), of air
(vāyo), and of intervening space element, not to say of objects larger than parāmaņu.

[This is to show great subtlety of pure paramattha element.]

In the same way no matter or corporeal object comes into existence without the four great
primary elements – earth, water, fire and air. All kinds of light – sunlight, moonlight, starlight,
firelight, diamond light, emerald light, rubylight, electric light; of shadows – shadows of trees, of
people, etc. which appear on the ground; shadows and images of the sun, the moon, people, trees,
etc.; reflections in the mirror or surface of water; shadows appearing in the darkness of night; all
kinds sounds, of winds – south winds, north winds, etc; the smells and scents carried by wind,
etc. contain the four great primary elements. No matter can come into existence without thses
four great primary elements which form the basis of all matter.
The great primary elements, the Mahabhuta rupas, contained in shadows and lights and those
primary elements that serve as the basis and support in the bodies of beings, and those primary
elements which serve as the basis and support in stone pillars, rocks, iron posts, lumps of iron,
trees, logs, etc. are of the same nature in that they have no substance or shape whatsoever, even
of the size of an atom or a parāmaņu and in that they have just the quality of action (kiriya). The
only distinction between them is the difference in the density of kalāpas they are made of.
[This also shows the extreme subtlety of the
Mahabhūtarupa – great primary elements.]
Function of Tejo Element
Of the four great primary elements, Mahābhūtas, the function of Tejo, great primary element
of fire (temperature) are:-
1. burning up, maturing and destroying the co-existing great
primary elements;
2. growth and development of new kalāpas of matter.
It goes on performing these two functions without stopping even for the twinkling of an eye.
Of these two functions when the growth of new kalāpas gains strength, in place of one kalāpa
which burns up, there arise many new kalāpas. Think of a day to day growth of trees. When the
growth of new kalāpas loses strength, there are more kalāpas burning up than mew kalāpas
arising to take their place. Think of decaying and ageing of trees. When the rates of burning up
and that of the arising of new kalapas are equal, the growth and decay are in a state of balance.
When there is much fuel, the flame grows; when there is less fuel, the flame dwindles. When
the fuel is exhausted, the flame goes out.
From the observation of the nature and characteristics of ordinary fire in the world, one can
understand the two functions of the element of fire.
The Sīta tejo (element of cold) also has two functions of burning and growth. Think of river
water, sea water and world-destroying-water. Their growth, development, stability and decline
are the functions of Sīta tejo.
When the great subtlety and delicacy of the paramattha elements and the two functions of the
element of Tejo are considered together, one will definitely see in our bodies the existence of a
phenomenon which is incessantly dissolving at all times without any let up even for the
twinkling of an eye and the existence of another phenomenon which is incessantly arising and
developing at all times without any let up even for the twinkling of an eye. When contemplating
to comprehend clearly the dissolution and disappearing of the phenomenon, one should strive to
see it like the burning of a pile or heap of cotton wool or a pile or bundle of paper. When
contemplating to comprehend clearly the arising and development of phenomenon, one should
strive to see it like clouds rapidly filling up the sky or the rising of the tide in the river. Both the
arising and dissolution of phenomena will be comprehended clearly by systematically observing
through the wisdom eye; otherwise there would be confusion.
[This is just a hint to highlight the extreme subtlety and the rapid arising and dissolution of the
four great primary elements, mahābhūtas.]
(c) Contemplation of four Ākāsas
Pathavī Ākāsa
There are two kinds of Ākāsa dhātus, element of space. One is the space in between, that
separates one another of the co-existing kalāpas and the other is the space separating (dissolving
of) old matter and the (arising of) new matter. Of these two kinds, the first that separates the co-
existing kalāpas has already been dealt with, with regard to aņu and parāmaņu. (atoms).
In the case of the space separating the end of dissolution of old matter and the beginning of
the arising of new matter, which follow each other, all nāma (mind) dhamma and rūpa (matter)
dhamma are just actions or qualities. Each action or quality (kiriya) is either a nāma dhamma or a
rūpa dhamma. There is always a separating space in between one rūpa kalāpa and another.
The example is the existence of state between the thin and thick skins of a human being. The
thin skin can be sepearated from the thinckskin. The thick skin is separated from the
membrane by space, and thick skin can be separated. There is space in between bones and
flesh and the flesh can be separated. This space is not like the emptiness which can be seen
through. Though the two ends touch, there is really an intervening space. Likewise there is an
intervening space between the end of old kiriya and the beginning of the new kiriya.
Example of Lac
A very hard lamp of lac is put into an intensely burning charcoal pit to melt it into clear
luquid. Here the extreme hardness is a kind of action or quality (kiriya). a kind of pathavī
belonging to the family of Sīta fire element. As soon as the lump gets into the intensely
burning charcoal pit, the heat of element of oņhā (tejo) fire begins to burn starting from the
bottom layer progressively awards and the coldness of element of Sīla (tejo) fire begins to
cease step by step. The ection or quality of hardness which has arisen together with Sīla fire
element ceases progressively along with Sīla fire element. The action or qualilty of softness
which has arisen together with Oņhā fire element changes progressively and turns into clear
luquid.
If the yogi keeps on observing attentively, he will clearly see the action or quality of hardness
dissolving and dissolving, softening and softening, the lump disintegrating and dissolving and
melting and melting. In other words, the action or quality changes, it is evident. The hardness
disappears and gets softer and softer step by step. When water is poured on and the element of
oņha tejo ceases and the element of Sīla tejo dominates, the softness ceases step by step and
the lump changes back into hardness and it becomes very hard again.
No attention should be paid here to signs and appearances (nimitta), viz. Lac, a lump of lac,
liquid lac, etc. Attention should be fixed only on the action of hardness, the action of softness,
which are the real element of the earth.
Method of Observation
Observe whether the first (original) hardness can remain as it is till it turns into liquid. When
this is done, it will be observed that the first (original) hardness cannot remain as it is and it
turns into liquid. The step by step dissolution of hardness and the step by step arising of
softness like the rising of waves in the sea will be clearly perceived in the mind. The yogi will
comprehend clearly in his mind the separating space in between the end of the dissolutions
and dissappearances of the former pathavīs and the beginnings of the wave like appearances
of new pathavīs.
The ākāsapaticcheda (measurement of space) is infinitisimal; it divedes into hundreds and
thousands in the twinkling of an eye. The yogi should contemplate the action (kiriya) of
pathavī which is apparent in his mind by dividing it into parts. He might contmeplate by
dividing it into groups of hardness, of softness and of liquidity. When he contemplates the
dissolution, he should do each part completely. He should also contemplate conversely
whether the very soft pathavī in the liquid state can remain as it is before it turns hard again.
Āpo Ākāsa
With respect to Āpo ākāsa also, contemplate the step by step dissolution of the element of
Āpo beginning with its original state of hardness and ending with its liquid state; the arising
of the state of fluidity by degress like a spring and the dissolution by degress of fluidity. Then
contemplate beginning with the quality of cessation of fluidity and the changing back into the
original hardness and the intervening space in between the states by breaking into parts.
Tejo Ākāsa
Contemplate step by step changes in coldness and step by step changes in hotness by breaking
them into parts.
Vāyo ākāsa
Contempate Vāyokāsa by breaking the action of extension into parts and degrees.
When a yogi can comprehend well the arising and dissolution of the four great primary
element together with the separating (dividing) element ofkāsa (space) in a piece of lac, he
would be able to comprehend well the same not only in his own body but even in Mount
Meru and the Great Earth. As soon as he fixes his minf on the impact of the heat of fire upon a
piece of lac, he perceives the changes in the action (kiriya) in the lac as if he sees them with
his own eyes. He perceives the disintegration of the old actions and the arising of new actions.
If the lac is actually put in the fire, he would really see the changes with his eyes.
“Seeing with the eye” here means seeing only the “momentary existence” (thiti). The end of
the dissolution and the beginning of the arising is not usually seen; the separating space
between the end of dissolution and the beginning of arising is not also usually seen. Only
by relating the old to the new momentary existence (ṭhiti), it is seen.
 By seeing and observing thus the dissimilarity between the actions of momentary existance
(ṭhiti) of matter, the change in the matter is known by the door of consciousness (manodvāra).
It knows the dissolution of the old actions, the arising of new actions and the dissimilarities
(changes) in the actions.
In this ----
1. knowing the dissolution of old action is knowing the bhaṅga (dissolution) of old matter.
2. knowing the arising of new actions is knowing the arising of new matter (upāda)
3. knowing the disimilarities (changes) in the actions is knowing the seperating (dividing) space
(ākāsapariccheda).
Though the yogi knows thus because he is obsessed by the conception of shapes and signs of
the piece of lac, he perceives only sighs and shapes in his mind. He does not specifically
know the dissolution, the disappearance and the cessation of old actions as a distinct element
or dhamma of death (maraņa). He only goes by the superficial appearance and sign of lac. In
the same way, he does not know the arising, the coming into existence of a new action as a
distinct element or dhamma of jāti (birth), nor does he know the change of actions, which is
the spearating (dividing) space between actions as a distinct element or dhamma of
ākāsapariccheda.
Only by discarding the misonception caused by the signs and appearance that it is a piece of
lac which does not actually exist (in the ultimate sense) and only by contemplating the real
paramattha elements of hardness, cohesion, coldness, heat, extension, etc. would the yogi be
able to perceive discriminately the functions, actions and so on of maraņa (death), jāti (birth)
and ākāsa (space) elements. Efforts should be made till each of these three dhammas are
clearly comprehended in the yogi’s knowledge. This should be noted.
The above explanation is given to show that the dhamma of impermanence (anicca) is already
embraced in out normal knowledge and that it is not a dhamma beyond our comprehension.
Because we have not discarded nimitta dhamma from our mind, we lack proper understanding
of the four great primary elements and we do not give necessary attention to the three great
dhammas (maraņa, jāti and ākāsa), even though we see annica (impermenence), we do not
know it is anicca. This fact should serve as an encouragement to the yogis to strive harder.
(d) Why signs of impermanence are not
perceived.
Kissa amanasikārā kena paṭicchannattā anicca
lakkhanaṃ na upaṭṭhāti; udayabbayānaṃ amanasikārā
santatiyā paṭicchannattā anicca lakkhaņaṃ na
upaṭṭhāti; udayabbampana pariggahetwā santatiyā
vikopitāya aniccalakkhaņaṃ yāthāvasarasato upaṭṭhāni
(From the Commentary)
For not paying attention to what and for being hindred (blinded) by what, beings cannot
perceive the signs of impermanence (anicca)? For not paying attention to perceive clearly the
arising and the passing away of phenomena as separate distince elements and dhammas and
for being hindered or obstructed by nimitta (signs and characteristics), beings cannot
comprehend the signs of impermanence (anicca lakkhaņā). By striving to perceive clearly the
arising and the passing away of phenomena as separate distinct elements and dhammas and by
blowing away with knowledge the nimitta dhamma called Santati Paññtti, signs of
impermenence and their real functions will be comprehended in the minds of beings.
 (The above is the essence of the Commentary
quoted).
The Saṃmoha (infatuation) dhamma which is like the mother of attadiṭṭhi (wrong view that
there is self) has completely shrouded the four great primary elements and the three dhammas.
The magician (citta viññāna) has always created nimitta dhamma (signs, marks) which do not
really exist. Even though beings see the elements and the three dhammas plainly.
Why do they know them not, though they see them? In this world when one personally sees
an object, we say one sees it plainly. If one knows not discriminately what dhamma or
element it is, we say, one does not know it.
When it is said ‘Through one plainly knows but does not see’, it means that there are persons
in this world who have learnt from the Pitakas that this body is made up of four great primary
elements but they do not distinctly see the four great primary elements in their bodies.

(b) Distinguishing them well in these four ways, one will be free from wrong views of satta, jāva
and atta and attain purity of view. To enable one to clearly distinguish nāma dhammas, such as;
mind, contact, sansation, etc. and rūpa dhammas (matter), such as, the earth elements, the water-
element, etc. by analytical knowledge, the following are the factors that should be noted:
(a) There are four factors: lakkhana (characteristics), rasa (function), paccupaṭṭhāna
(manifestation) and padaṭṭhāna (proximate cause).
(b) Rasa is of two kinds, viz. Kicca rasa (purpose) and sampatti rasa (attainment).
(c) Paccupaṭṭhāna is of two kinds, viz. Phala paccupaṭṭhāna and upaṭṭhānakāra
paccupaṭṭhāna.
Examples
1. The nature of hotness is the lakkhana (characteristic) of fire.
2. The act of burning other objects is the kicca (purpose) of fire.
3. The quality of brightness is the sampatti resa (attainment) of fire.
4. The flames and smoke are the phala paccupaṭṭhāna (manifestation) of fire.
5. The very brightness of fire which is the sampatti rasa is the upaṭṭhānakāra
paccupaṭṭhāna of fire.
6. Fuel and means to produce fire are the padaṭṭhāna (proximate cause) of fire.
1. Perception of objects is the lakkhana (characteristic) of the mind.
2. The act of burning other objects is the kicca (purpose) of fire.
3. The quality of brightness is the sampatti rasa (attainment) of fire.
4. The flames and smoke are the phala paccupaṭṭhāna (manifestation) of fire.
5. The very brightness of fire which is the sampatti rasa is the upaṭṭhānakāra
paccupaṭṭhāna of fire.
6. Fuel and means to produce fire are the padaṭṭhāna (proximate cause) of fire.
1. Perception of objects is the lakkhana (characteristic) of the mind.
2. The act of leading the mental concomitants (cetasika) is the rasa (function) of the
mind.
 3. The linkage between what is gone and what follows is the paccupaṭṭhāna
(manifestation) of the mind.
4. Mind and matter (nāmarūpa) are the padaṭṭhāna (proximate cause) of the mind.
[Lakkhanā is the natural characteristic; Rasa is the function and quality; paccupaṭṭhāna is the
manifestation, that which is plainly perceived; padaṭṭhāna is proximate or immediate cause
which invariably brings about the result.]
When the yogi is able to distinguish mind and matter (nāmarūpa) in these four ways, without
mixing each up with other dhammas, he discriminately perceives each mind and matter.
(b) Purity from Doubts
(Kaṅkhāvitaraṇa Visuddhi)
To memorise: When the yogi has thoroughly mastered the Law of Cause and Effect of all kinds
of mind and matter, he straight away reaches the stage of Kaṅkhāvitaraṇa Visuddhi, purity from
doubts which transcends 16 kinds of doubts (vicikicchā) shown in Suttanta Piṭaka discourses and
eight kinds of doubts shown in Abhidhamma Piṭaka.
16 kinds of doubts shown in
Suttanta Piṭaka.
1. Did I exist in the past?
2. Did I not exist in the past?
3. What clan did I belong to in the past?
4. Into what family of what clan was I born in the past?
5 kinds regarding the future
1. Shall I exist in the future?
2. Shall I not exist in the future?
3. What clan shall I belong to in the future?
4. What appearance shall I have in the future?
5. Into what family of what clan shall I be born in the
future?
6. doubts regarding the present.
1. Am I existing now?
2. Am I not existing now?
3. Into what clan have I been born now?
4. What appearance do I have now?
5. What existence have I come from?
6. What existence shall I go to?
8. Kinds of Doubts shown in the
Abhidhamma
1. Doubt in the Buddha,
2. Doubt in the Dhamma,
 3. Doubt in the Saṅgha,
4. Doubt in the disciplinary Rules, (Vinaya)
5. Doubt in the beginning of the Saṃsāra (round of births)
6. Doubt in the end of the Saṃsāra,
7. Doubt both in the beginning and in the end of the
Saṃsāra.
8. Doubt in the Law of Cause and Effect.
(Paṭiccasamuppāda)
When the yogi is freed from all kinds of wrong views, such as, Ahetuka diṭṭhi, that mind and
matter, aggregates, beings arise without a cause; Visamahetu diṭṭhi that mind and matter,
aggregates and beings are created by God; and so on, he attains purity from wrong views,
Kaṅkhāvitaraṇa Visuddhi.
(c) Ten kinds of Vipassanā Knowledge
1. Sammasanañāṇa;
2. Udayabbayañāṇa;
3. Bhaṅgañāṇa;
4. Bhayañāṇa;
5. Ādinavañāṇa;
6. Nibbidāñāṇa;
7. Muccitukamyatāñāṇa;
8. Paṭisaṅkhāñāṇa;
9. Saṅkhārupekkhāñāṇa;
10. Anulomañāṇa.
Ten kinds of Insight Meditation
knowledge
To memorise: Breaking down into aggregates and contemplating
them according to the three characteristics (of
anicca, dukkha and anatta) is Sammasanañāṇa.
Sammasanañāṇa (knowledge of contemplation) is breaking down all nāmarūpa (mind and
matter) into five khandhā aggregates and contemplating them repeatedly according to the three
characteristics of impermanence (anicca), insecurity (dukkha) and soullessness (anatta).

To memorise: Viewing the arising and dissolution (passing away)

of all nāmarūpa (mind and matter) is Udayabbayañāṇa.
Observing till one perceives clearly both the instant arising and instant dissolution of the
shapes (saṇthāna) of head, legs, hands, face, etc. is called Udayabbayañāṇa, knowledge of arising
and dissolution.

To memorise: Observing only the dissolution of nāmarūpa (mind and

 matter) is Bhaṅgañāṇa.
Of the two, perception of arising and perception of dissolution, it is easier to perceive the
dissolution of nāmarūpa than to perceive the arising. Therefore, the knowledge which observes
only the dissolution of nāmarūpa is called Bhaṅgañāṇa.

To memorise: Perceiving the dissolution of nāmarūpa and realizing

their impermanent nature and getting frightened of
them like death, is Bhayañāṇa.
When the yogi perceives the dissolution of nāmarūpa and realizes their impermanent nature
and gets frightened of them like death, it is the arising of Bhayañāṇa.

To memorise: Perceiving the frightful nature of nāmarūpa like

death itself, the arising of the realization of the
disadvantages of faults of nāmarūpa is Ādīnavañāṇa.
When the yogi perceives the frightfulness of nāmarūpa, he comes to realize that they are just
disadvantages and no sanctuary. This knowledge is Ādīnavañāṇa.

To memorise: Seeing the disadvantages of Nāmarūpa and getting

disgusted with and weary of them is the knowledge of
Nibbidāñāṇa.
When the yogi sees only disadvantages, and not as sanctuary, of nāmarūpa and getting
disgusted with and weary of them is called the knowledge of Nibbidaññāṇa.

To memorise: Being disgusted wishing to be released from the

sphere of conditioned things is Muccitakamyatāñāṇa.
When the yogi is greatly disgusted with nāmarūpa, he wishes to be quickly released from the
sphere of conditioned things. The knowledge which thus arises is Muccitakamyatāñāṇa.

To memorise: Ardently wishing to be released, the yogi energetically and relentlessly goes on
practising the 40
kinds of insight meditation is the knowledge of Paṭisaṅkhārañāṇa.
When the yogi ardently wishes to be released from nāmarūpa and conditioned things, he goes
on practising the 40 kinds of insight meditation energetically and relentlessly. The knowledge
which arises thus is called Paṭisaṅkhārañāṇa.

To memorise: When the yogi wishes to be released ardently, he

practises the 40 kinds of meditation intensively
and extensively. His insight becomes very keen and
he view nāmarūpa and conditioned things with
indifference. This knowledge is Saṅkhārupekkhañāṇa.
When the yogi wishes ardently to be released, he practises the 40 kinds of insight meditation
intensively and extensively. As the result, his insight gets very keen and he views nāmarūpa and
conditioned things with indifference. The knowledge which arises thus is called
Saṅkhārupekkhañāṇa.
[Forty kinds of Insight Meditation are enumerated in another part of the book]
To memorise: Knowledge which leads to the arising, and which is
in conformity with, the four Maggas is the knowledge
of Anulomañāṇa.
When the Vipassanā insight is well developed, the knowledge which is conducive to and is in
conformity with, Magga called Anulomañāṇa arises as if to rouse up the Magga. [It means
knowledge that is very good at (lit) soldering, bringing into conformity.]

POINTS TO NOTE REGARDING 10 VIPASSANAÑĀṇAS.

Of the ten Vipassanāṇas, Sammasanañāṇa, Udayabbayañāṇa and Bhaṅgañāṇa are called
Tiranapariñāṇas (three kinds of profound and exact knowledge).
Of these three kinds of knowledge:
1. Sammasanañāṇa is the vipassanā knowledge that strives to perceive the true
characteristics, the real impermanent, insecure and soulless (anicca, dukkha and
anatta) nature of mind and matter (nāma rūpa) which are dissolving and passing away
many times in the twinkling of an eye or a flesh of lightning. They cannot last long. It
can only be called vipassanāñāṇa if the yogi perceives the dissolution and passing
away of nāmarūpa dhammas as he sees them with his eyes.
The understanding of the characteristics of the dhammas acquired by learning the Piṭakas is
not vipassanāñāṇa. It is only Sutamayañāṇa, knowledge acquired through learning or hearing.
Vipassanāñāṇa is Cintāmayañāṇa which is acquired by meditation or thinking, Now-a-days
thinking, understanding and seeing through Sutamayañāṇa are wrongly taken to be
Cintāmayañāṇa by many.
2. A man who wants to light his cheroot for a smoke, strikes his match. At the spot
where the match-stick strikes, a tiny flame of the size of a small mustard seed appears
and goes on growing bigger and bigger. Then it stops growing and gets smaller and
smaller till it disappears. Just as the entire process of the arising and passing away of
the flame is plainly visible to the eye from the beginning to the end, the effort to
perceive plainly in one’s mind the process of the growth (I.e. arising), the stopping of
the growth and the dissolution and final disappearance of nāmarūpa is called
Udayabbayañāṇa.
3. Contemplating especially to perceive the dissolution of nāmarūpa dhammas is
Bhaṅgañāṇa.
TEN DANGERS
To memorise: When Udayañāṇa is developed, it is beset with ten
dangers, radiance, delightful satisfaction, physical
tranquillity, mental tranquillity, confidence,
endeavour, bliss, knowledge, clinging, mindfulness
and indifference.
Of the ten kinds of knowledge, when Udayabbayañāṇa is developed, the ten kinds of dangers
that arise are as follows:-
1. Obhāsa – the arising of vipassanā radiance;
2. Pīti – delightful satisfaction; Khuddakāpīti, and pharanāpīti arise one after another in
proper order.
This is often mistaken to be Magga.
 3. Kāyapassadhi, Citta passadhi – physical tranquillity,
mental tranquillity.
4. Saddhā – confidence or faith which purifies the mind;
5. Viriya – steadfast endeavour;
6. Sukha – mental pleasure associated with Vipassanā which
is very pleasant;
7. Buddhi – arising of very keen knowledge;
8. Sati – mindfulness associated with Vipassanā which is
stable like a stone pillar;
9. Upekkhā – indifference to conditioned dhammas;
10. Nikanti – intense craving for and clinging to Vipassanā.
(d) Knowledge of distinguishing right and wrong
To memorise: Knowledge of discarding what is thought to be Magga
is Maggāmaggañāṇa Visuddhi.
When the Udayabbayañāṇa is well developed, a very strange bodily radiance is likely to
appear and the yogi might think that he has attained Magga and Phala because of his delight and
attachment to it and he becomes slack in the Vipassanā practice. Then the knowledge arises in
him that Pīti (delightful satisfaction), Passaddhi (tranquillity), etc. which he has thought to be
Magga are not Magga. This knowledge which distinguishes between right and wrong is called
Maggāmaggadassana visuddhi.
(e) Purity of Vision regarding Nine Kinds
of knowledge
(paṭipadañāṇa dassana Visuddhi)
To memorise: Recultivation Udayañāṇa and realizing nine kinds of
knowledge is Paṭipadañāṇa dassana Visuddhi.
After doing away with the dangers and impediments, the yogi again strives to recultivate
Udayabbayañāṇa and gains nine kinds of knowledge one after another. Such attainment of the
nine kinds of knowledge is called Paṭipadañāṇa dassana Visuddhi.

To memorise: Two kinds of knowledge, Saṅkhārupekkhañāṇa and Anulomañāṇa are also called
Vuṭṭhānagāminī.
The last two of the ten kinds of knowledge, viz. Saṅkhārupekkhañāṇa and Anulomañāṇa are
also called Vuṭṭhānagāminī Vipassanāñāṇa. Because it means getting freed from the three vaṭṭas
(kamma, kilesa and vipāka), Magga is called Vuṭṭhāna. Because it invariable leads to attainment
of Magga, these two kinds of knowledge are called Vuṭṭhānagāminī.

(f) Purity of Vision of the First Magga

(Pathama Maggañāṇadassana Visuddhi)

To memorise: When Vutthānagāminī becomes highly developed, the

yogi attains Magga, Path to Nibbāna.
When Vuṭṭhānagāminī Vipassāñāñāṇa is highly developed, supramundane knowledge of
Magga (lokuttara Maggañāṇa) which has Nibbāna as its object arises. The four kinds of Magga
knowledge are called Ñāṇadassana Visuddhi. This is the knowledge of the Sotāpatti Magga (first
level of enlightenment).
The thought-process is as follows: Two bhavaṅga thought-moments, manodvaravajjana which
has one of the three characteristics (lakkhanā) as object, one thought moment each of
parikamma, upacāra, and anuloma, one thought-moment of gotrabhū which has Nibbāna as
object, one thought-moment of Sotāpatti Magga, two thought-moments of Sotāpatti Phala and
one thought-moment of bhavaṅga.
Four Magga functions
To memorise: The Four functions of Magga are perception, discarding, attainment and
realization of Magga which arise simultaneously.
The following four functions of the Magga are simultaneously accomplished:
1. Perception of the real dukkha nature of all conditioned things (nāmarūpa dhammas);
2. Total extinction of diṭṭhi (false view) and vicikicchā (doubt) which are included in the
origin of Dukkha (Samudaya);
3. Total extinction of diṭṭhi and vicikicchā and the dukkha of Apāya (rebirth in the four
nether regions).
4. The accomplishment of the task of the realization Magga.

To memorise: Sotāpatti Magga extinguishes wrong view and doubt.

As soon as Magga is realized, wrong view and doubt are extinguished completely and all evil
kamma, both new and old, cease. The Sotāpanna will have not more then seven rebirths in the
sensuous planes (kāmabhūmi).
Thought-Process of Reflection
To memorise: Reflections on Magga, Phala and Nibbāna and Kilesas
extinguished and Kilesas remaining to be extinguished are called five Paccavekkhaṇas.
Following the thought-process of the Sotāpatti Magga, there come the following five thought-
process:
1. that which contemplates Magga;
2. that which contemplates Phala;
3. that which contemplates Nibbāna;
4. that which contemplates Kilesas (defilements extinguished)
5. that which contemplates Kilesas remaining to be extinguished.
To memorise: Before attaining higher Maggas, the refuge of a
Sotāpanna is Phala.
Before attaining higher Maggas, a Sotāpanna might remain as such for many months and
years, might be reborn seven times in the sensuous planes; might have many existences in
Brahma realms. He would go on entering upon Phala absorption as many times as he desires.
Thought Processes
Bhavaṅga – two thought moments; Manodvāravajjana having Saṅkhāra as object – one
thought moment; Anuloma – three thought-moments; Sotāpatti Phala with Nibbāna as object
countless number of times; then bhavaṅga consciousness arises.
The Sotāpanna remains in the tranquillity and bliss of Phala and Nibbāna consciousness like a
person who dips himself in the cool water of a lake in the oppressive heat of summer. Before the
attainment of higher Maggas, the Phala remains the refuge of a Sotāpanna for many existences
and world cycles.
(It is said ‘many existences’ here referring to sotāpannas who go to the Brahmā realms or who
become Sotapannas in those realms)
The Sattakkhaparama Sotapannas, Kolaṃkola Sotapannas and Ekavījī Sotapannas attain
Arahatship and Nibbāna in the sensuous planes.
1. Those who attain Arahatship in seven existences (after becoming a Sotāpanna) are
called Sattakkhaparama Sotāpanna.
2. Those who attain Arahatship in six, five, four, three or two existences (after becoming
a Sotāpanna) are called Kolaṃkola Sotapannas, and
3. Those who attain Arahatship in one existence are called Ekavījī Sotapannas.
Knowledge of Second Magga
(Dutiya Maggāñāṇadassana Visuddhi).
To memorise: By weakening Kāmarāga (passion) and byāpāda (ill
will), the yogi attains Sakadāgāmi Magga.
When the Yogi carries on the practice of ten Vipassanā-ñāṇas he attains Sakadāgāmi Magga.
(Second Level of enlightenment). Then he is no longer called a Sotāpanna and he gets the name
of Sakadāgāmi. Of the defilements still remaining in him on attainment of Sotāpatti Magga, he
extinguishes the coarse Kāmarāga and byāpāda. The subtle kāmarāga and byāpāda still remain in
him. He will have only two existences in the sensuous plane.
(In other respects, the same as Sotāpanna).

Knowledge of Third Magga

(Tatiya Maggāñāṇadassana Visuddhi)
To memorise: Completely getting rid of Kāmarāga and Byāpāda, the yogi attains Anāgāmi
Magga.
The distinguishing features from the two lower Maggas are complete annihilation of
Kāmarāga (passion) and Byāpāda (ill will), and being free from Kāmarāga, having no more
rebirth in the sensuous planes.
The Anāgāmi is of two types: -
1. Who attains arahatship in the present existence and goes to Nibbāna.
2. Who goes to the Brahma realms.
In the Suddhāvāsa Brahma realms which are pure abodes for Anāgāmis and Arahats, there are
five kinds, namely:-
1. Antaraparinibbāyī;
2. Upahaccaparinibbāyī;
3. Sa-saṅkhārapatinibbāyī;
4. A-saṅkhārapatinibbāyī;
5. Uddaṃsota akaniṭṭhagāmī.
[They attain Arahatship and live in these planes
till their life-term is over.]
 Knowledge of Fourth Magga
(Catuttha Maggāñāṇadassana Visuddhi)
To memorise: On destroying all kilesas, the yogi attain Arahattamagga.
When the Anāgāmi goes on practising the tem kinds of Vipassanā-ñāṇa, and he attains
Arahattamagga, all kinds of kilesa (defilements) are destroyed. There is no more rebirth for him.
Of the five Paccavekkha thought-processes, he has no more thought-process which contemplates
the defilements remaining in him; there remain only four thought-process for him.

Process of the Arising of Magga

As the aggregates of mind and matter (nāmarūpa-khandhas) are inter-related by cause and
effect and are dependent on one another, there is the continuous round of existences, that is the
arising of rūpakkhandhas. Because beings are devoid of the knowledge which can truly perceive
the real nature of khandha aggregates of nāmarūpa which are inter-related and dependent on one
another, there is the false view - ‘This is my khandha’, ‘This is I’ and as a result they are caught
in the snare of the Law of Cause and Effect, the round of existences. And cannot escape from
dukkha.
Thus the process of khandhas, sense spheres and sense objects (ayatanas), etc. which are inter-
related and interdependent by (the law of) cause and effect has become the whirlpool of the
round of existences (Saṃsarā). Apart from khandhas, ayatanas, primary elements, etc. there is no
such thing called Saṃsarā. This body (khandha) is just the aggregate of saṅkhāra dhammas (the
mass of conditioned things). There is not a single element in this body (khandha) which is to be
called man, deva or being. It is just like a scare-crow, the figure of a man made of straw, etc. set
up in the cultivation fields and farms. When birds and other wild animals see it, not having the
capacity to know what it actually is, apart from its outside appearance, they take it to be a real
man and get away in fright.
In like manner, beings caught in the snare of craving (taṇhā), and wrong view (diṭṭhi), have no
mental capacity to perceive the body (khandha), the sum-total of conditioned things (nāmarūpa),
as it really is. They mistake it to be ‘my body’ ‘I.’ And when they see amusing and pleasurable
things, they are frightened very much. They do not realize that all are just masses of nāmarūpa,
conditioned things.
When all the different parts, big and small, such as wheels, axles, etc. are assembled together,
the collection of wood, iron, copper, etc. is called ‘carriage.’ If one were to pin-point among
these parts, the one which is called ‘carriage’, he would not be able to do it. In like manner, the
khandha aggregate, which is the sum-total of presently existing nāmarūpa in relation to and
dependent upon another presently existing nāmarūpa (atīhipaccaya) (causal relation of co-
existence), is (wrongly) taken to be a being. There is really in the presently existing nāma-rūpa
nothing to be called a being.
When one perceives it as merely khandha aggregate of nāma-rūpa, the misconception of it as
a being, ‘I’, etc. is got rid of and one attains purity of view (diṭṭhi visuddhi). When one does so,
he will realize, in accordance with the Law of Cause and Effect as already explained above, that
it is really the process of ‘effects’ (results) rising from ‘causes’ of nāmarūpa. Thorough
comprehension that there are no individual, being, ‘I’, etc. who come from the past, or who will
go into the future will drive away all kinds of doubts and the way will be open for the
achievement of Kaṅkhāvitaraṇa Visuddhi (Purity from all kinds of doubts).
The way to achieve such thorough comprehension is a very subtle one. Due to cause, there is
effect; when the cause is removed, the effect is done away with; there cannot be any effect. If the
yogi can really perceive thus, he can straight away reach the Udayabbayañāṇa.
This is the way to attain that ñāṇa (knowledge). If the yogi tries to find the cause by reasoning
thus: ‘When there evidently is this cause, there is this effect’, the knowledge that can see the
arising, the coming into being of the phenomena, udayañāṇa will arise in him. Not even a
Brahma, a deva or a Buddha can stop it. Then he goes on reasoning, ‘When there is not this
cause, it is certain that this effect will disappear.’ Thus the knowledge that can see the dissolution
of the phenomena arises (when the cause is removed). This is called Vayañāṇa. Not even a
Brahma, a deva or a Buddha can stop it. These two kinds of knowledge (ñāṇa) are called
Udayabbayañāṇa.
When the yogi can perceive that all nāmarūpa (mind and matter) arise only due a cause, he
will be able to perceive their impermanent (anicca) nature well.
When one scratches the surface of water with a stick or a lance, the scratching mark will be
visible only as long as the scratching is being done. As soon as the stick or lance is taken out, the
mark will disappear. When a tiny mustard seed is dropped on to the tip of an awl or a chisel, it
remains at the tip of the awl or chisel only momentarily at the time it strikes the tip. At the time
two rain clouds in which the elements of paṭhavī (earth) and vāyo (wind) dominate run into each
other and strike, a flesh of lightning will appear and then vanish at once. In like manner, a cause
which is evident and potent at the present time will produce an effect like the coming into life of
a lightning and then will disappear at once along with its cause.
If the cause were stable and lasting, the effect would also be stable and lasting. It is, however,
not the case; only paramattha (truth in the ultimate sense) dhammas can be mutually dependent
(and produce stable and lasting cause and effect). As it is, these dhammas (cause and effect)
cannot be of help to each other. Like two persons swimming for their lives in the vast ocean,
getting fatigued and drowning. Both cause and effect disappear in a moment. When the yogi is
able to perceive this, he realizes that mind and matter (nāmarūpa) are nothing to depend on like
dry leaves and grass and rubbish. They are all anatta (soulless) .... The yogi who perceives and
contemplates thus will see this clearly in his mind, just as he can see in a looking glass. The
knowledge that perceives the arising and dissolution of nāmarūpa thus is called
Udayabbayañāṇa.
When the Udayabbayañāṇa is well developed, the yogi will be aware of the dissolution of
nāmarūpa and will not keep his mind on the arising. This is called Bhaṅgañāṇa. When this
Bhaṅgañāṇa is well developed, he will perceive the dissolution of all nāmarūpa, all conditioned
things, like the violent breaking up bursting and dissolution of sesame grains being roasted in a
heated oven, or the disorderly scattering and vanishing mist, or the breaking up, bursting and
shattering of bubbles in the river water seen from a bank during a heavy shower of rain.
When Bhaṅgañāṇa is well developed, just as a man who wants to lead a healthy, happy and
long life and who dreads dangers, would be dazed and would faint with fright to see savage
beasts like lions, leopards and tigers, ogres baring their fierce fangs, brutal oxen and dogs,
elephants on rampage, poisonous snakes, striking of thunder, carnage in battle, pits of glowing
embers, etc., the yogi is greatly frightened, as if Death is dogging his footsteps, of the saṅkhāra
dhammas, all of which are disintegrating and dissolving. This is the arising of Bhayañāṇa.
When the Bhayañāṇa is well developed, the man who wants to lead a healthy, happy and long
life and who dreads dangers is filled with fright as if he were in a valley of savage wild beasts, in
a tiger’s den, in waters infested with crocodiles, in a forest or hill where bandits live, in a house
in flames, in a field of battle in progress. And he cannot be happy at all; he sees only the faults
and disadvantages in his surroundings; he finds no refuge in any existence. Thus he perceives the
whole world as an immense pit of glowing embers, and, as shown in the Āsivisopama Suttanta
discourse, perceives the four great primary elements as highly poisonous serpents, the five
khandhas as assassins pursuing with raised swords; the six sense-spheres as deserted villages and
the six-sense-spheres as deserted villages and the six-sense objects as dacoits and bandits. This is
the knowledge which sees the faults and disadvantages of nāmarūpa, called Ādinavañāṇa.
When this Ādinavañāṇa is well developed, just as the golden swan used to living in happiness
in his habitat among the lotuses of the pleasant Anottata Lake at the foot of Cittakutta Hill (of the
Himalayas) cannot enjoy and be happy to dwell in the muddy lake outside the beggars’ village,
or just as the lion, king of beasts, used to lived happily in the 3000 yojanas wide forest of
Hewun, cannot be happy in the villages of human beings; or just as the flying white elephant
Chaddanta used to lived happily near the Chaddanta Lake can have no happiness to live in the
town of human beings, the yogi sees only the faults and disadvantages of existence, mind and
matter (nāmarūpa) and conditioned things, and gets weary of and disgusted with them, like the
swan, the lion, the Chaddanta elephant. Such weariness and disgust with nāmarūpa and saṅkhāta
is the arising of the knowledge called Nibbidañāṇa.
When the Nibbidañāṇa is well developed, like the frog in the mouth of a snake, the wild fowl
caught in a trap, the snake in the hands of the snake-charmer, the deer caught in the lasso of the
hunter, the dragon in the clutches of the garuḷa (mythological bird), a mouse in the paws of a
large cat, the aged elephant sinking in a mire, the moon being swallowed by Rāhu (according to
Myanmar folklore), a man surrounded by his enemies, the yogi’s mind is filled with intense
desire to be freed from attachment to any saṅkhāra dhamma. The arising of the intense desire to
be free is called Muccitukamyatāñāṇa.
When this knowledge, Muccitukamyatañāṇa, is well developed the yogi becomes like a
fisherman who has caught a cobra in his bamboo trap. Thinking it to be a big fish, he tries to get
hold of it quickly in his hand. To his dismay and alarm, he finds it to be a furious cobra. Not
daring to fling the cobra away instantly, the fisherman has to wait for an opportune moment to
throw the snake far away and to get to safety. After he has got rid of it, he is filled with great
relief and re-lives again and again the critical moment in his mind with delight. The yogi
recollects his past – his total ignorance, his blindness of the nature of nāmarūpa which he has not
contemplated even once because he has been so steeped is accomplished; and he achieves
Paṭipadāñāṇadassana Visuddhi, purity of view. As Vuṭṭhanagāminī Vipassanā-ñāṇa develop, the
Gotrabhū mind which has Nibbāna as its object arises together with Magga.
------
This is how the Magga thought process arises-
When the yogi, who has zealously striven and has attained purity of view (diṭṭhi-visuddhi) and
purity from doubt (Kaṅkhāvitaraṇa Visuddhi) and has gained Vipassanā-ñāṇa, step by step,
beginning with Udayabbayañāṇa up to Saṅkhārupekkha-ñāṇa, wishes to have the appanā thought
process (which immediately follows the arising of Gotrabhū thought moment), he will have two
bhavaṅga thought-moments (bhavaṅga calana of vibration and Bhavaṅgupaccheda of stoppage).
Then manodvāravajjana mind having one of the three characteristics (lakkhaṇa) as its object
arises with avajjana function and ceases. Then one of the four Mahākusala Sampayutta, having
an object like avajjana, rises and disappears after three thought-moments of Vuṭṭhānagāminī
vipassanā, viz. Parikamma, Upacāra and Anuloma. Then with the object of Nibbāna and with the
function of Gotrabhū for cutting off all links with the mundane world, one thought-moment
arises and ceases.
Then the Sotāpanna Magga consciousness -
 1. which perceives that nāmarūpa and saṅkhāra are really all dukkha;
2. which discards craving (taṇhā) and vicikicchā (doubt) that are the associates of
‘Wrong View and the cause of dukkha;
3. which realizes Nibbāna, the complete cessation of dukkha of rebirth in the nether
regions (Apāya);
4. which contemplates the Noble Truth of Magga and which simultaneously
accomplishes the above four functions arises.
Sotāpatti Magga discards wrong view (diṭṭhi) and Vicikicchā (doubt) by destroying them
completely. Among the javana thought-moments preceding Magga, the Anuloma javana thought-
moment which has saṅkhāra as its object is the summit in vipassanā insight meditation;
Gotrabhūñāṇa javana thought-moment is the summit in Vuṭṭhānagāminī vipassanā.
Thought-Process
Bha- Bhavaṅ-Bhavaṅ-Mano-Pari Upacā Anu-Gotra-Mag-Phala Phala Bha-
vaṅga gacala-gupac-dvara kamma ra loma bhu ga vanga
na cheda vaj.
000 000 000 000 000 000 000 000 000 000 000 000

There are nine pañcavkāra (five khandhas) Tihetuka bhavaṅgas (bhavaṅga consciousness
conditioned by three roots-alobha, adosa and amoha) preceding and following Sotāpatti Magga
thought-process. The consciousnesses beginning into manodvāravajjana and ending with
anuloma have one of the three characteristics as object. Gotrabhū, Magga and Phala have
Nibbāna as object. Take any of the four dhammas associating with higher deeds of merit
(Mahākusala sampayutta) as javana preceding Magga. If the Sotāpatti Magga associates with the
fifth jhāna, take the third pair of Mahākusala; if it associates with the four lower jhānas, take the
first pair of mahākusala. For a yogi with sharp intellect, there will arise three phala thought-
moments; leave out parikamma in the preceding kāmajavana. For a yogi with poor intellect, there
will arise two phala thought-moments and add parikamma also.
Thought-Process of Yogi with Sharp
Intellect
Bha-Bhavaṅ-Bhavaṅ-Mano-Upacā-Anulo -Gotra-Magga Pha Pha Pha Bha-
vaṅ gacala gupac dvara ra ma bhu la la la canga
na cheda
000 000 000 000 000 000 000 000 000 000 000 000

That yogi is liberated from being a traveller in the round of existences (saṃsāra); from being a
worldling, he is liberated and joins the rank of Ariyas (Noble Ones) who have gained the Path to
Nibbāna.
As the yogi who has gained the first stage of the Path to Nibbāna (first stage of
enlightenment) has totally extinguished wrong view (diṭṭhi) and doubt (vicikicchā), he is freed
from the danger of rebirth in the nether regions (Apāya), from the danger of attachment to
nāmarūpa and khandhas as ‘I’ or ‘mine’, and from the danger of doubt in the three Ratanas (the
Buddha, the Dhamma and the Saṅgha).
Even if he does not attain arahatship and Nibbāna in one existence, he will be reborn in the
higher planes and enjoy there the pleasures like Visākhā and Anāthapiṇdika, just like pensioners
of the present day and he will attain Nibbāna in not more then seven existences.
 When the yogi attains Magga, as his insight is further purified and he is free from all stains of
defilements, he achieves Ñāṇadassana visuddhi, purity of insight. Though it has been stated
above that Vipassanā insight gets more and more developed as one goes on practising and goes
up the ladder of the ten kinds of knowledge beginning with Udayabbayañāṇa, in actual practice,
if the yogi can thoroughly master Udayabbayañāṇa, he will automatically gain mastery of the
higher ñāṇas as a matter of course. Udayabbayañāṇa is the key.
The yogi who understands well the relationship between cause and effect according to the
Paṭiccasamuppāda (Law of Dependent Origination of Law of Cause and Effect), will be able to
attain easily the Udayabbayañāṇa. The yogi who has gained the first Magga will inevitably gain
the three higher Maggas, sooner or later, depending on his confidence (saddhā), effort (vīriya)
and knowledge (paññā). The waters of the River Ganges which arises in the Himalayas flow
steadily and continuously towards the ocean. In the same way the first Ariya, Sotāpanna, moves
towards Nibbāna.

To memorise: Ardent wish to be released and practising 40 kinds

of insight meditation intensively and extensively is
called Paṭisaṅkhārañāṇa.
Forty Kinds of Insight Meditation
Five Khandhas
The five khandhas (aggregates) are:-
1. Rūpakkhandho – All material phenomena are collectively called, Aggregate of Matter
(Rūpakkhandha).
2. Vedānakkhando – Aggregate of feelings or sensations.
3. Saññakkhandho – Aggregate of perception.
4. Saṅkhārakkhandho – Aggregate of volitional activities or mental formations.
5. Viññāṇakkhandho – Aggregate of consciousness.
Ten Characteristics of Impermanence (Anicca)
1. Anicca – impermanence
2. Adhuvā – instability;
3. Asāra – unsubstantiality; worthlessness.
4. Cāla – unsteadiness.
5. Palokadhammā – subject to decay
6. Vipariṇāma – changeableness
7. Maranadhammā – subject to death
8. Vibhavadhamma – subject to annihilation
9. Saṅkhata – subject to repeated conditioning
10. Pabhaṅguno – subject to dissolution
25 Characteristics of Dukkha of Khandhas
1.Dukkha – suffering, insecurity
2. Bhaya – dangerous.
3. Iti – calamities, adversaries.
4. Upaddavā – misfortunes
5. Upasagga – woes
6. yogā – diseases
7. Ābādhā – pains
8. Gaṇdā – boils
9. Sallā – thorns
10. Aghā – grief
11. Atāṇā – having no protection;
12. Aleṇā – insecure
13. Asaraṇā – having no refuge
14. Ādiniva – disadvantage
15. Āghamulā – source of suffering
16. Vadhakā – executioner who goes on killing beings all the time
17. Sāsavā – associates of defilements that befuddle the mind
18. mārāmisā – temptations of Māra (food of defilements, death, etc.)
19. Jātidhamma – rebirth which shows no sympathy to beings and leads to them to all kinds of
existences
20. Jarādhamma – decaying and ageing
21. Vyādhi dhamma – illness
22. Sokadhamma – sorrow and grief
23. Paridevadhamma – lamentation
24. Upayāsadhamma – despair
25. Saṃkilesika – which gives rise to three kinds of defilements, taṇhā, wrong view and evil
actions.
Five characteristics of Anatta (Soullessness)
1. Anatta – not self (soullessness), having no supremacy, not following one’s wish
2. Pare – total stranger, far from being intimate or familiar
3. Rittā – completely empty, devoid of substance
4. Tucchā – vain and empty, without any good or pleasantness
5. Suñña – absolutely useless, having no refuge or support.
(1) 10 Anicca characteristics
(2) 25 Dukkha characteristics
 (3) 5 Anatta characteristics
-----
40 Bhāvanās (kinds of meditation practice)
-----

Three Vimokkhas (Releases)

1. Animitta Vimokkha (Release through contemplation of
signlessness – Anicca)
2. Appaṇihita Vimokkha (Release through contemplation of
desirelessness – dukkha)
3. Suññata Vimokkha (Release through contemplation of
voidness – anatta)
To memorise: Vimokkha means release (from Saṃsāra) and attainment
of Magga and Phala.
Vimokkha means release and therefore the four Maggas and the four Phalas which completely
release beings from the round of births are called Vimokkha.
Three Vimokkha Mukhas (Release doors)
1. Animittanupassāñāñāṇa (knowledge gained through contemplation of signlessness).
2. Appaṇihitānupassanāñāṇa (knowledge gained through contemplation of
desirelessness).
3. Suññntanupassanāñāṇa (knowledge gained through contemplation of voidness)
Three Special Vimokkha Mukhas
To memorise: Three Vimokkha mudhas are, in essence, three characteristics (anicca, dukkha and
anatta)
1. Aniccanupassanāñāṇa (knowledge which perceives the dukkha of nāmarūpa)
2. Dukkhanupassanāñāṇa (knowledge which perceives the dukkha of nāmarūpa)
3. Anattanupassanāñāṇa (knowledge which perceives the soullessness of nāmarūpa)
Vimokkhamukha is the door of Magga and Phala; in essence, it is the three characteristics of
impermanence, dukkha and soullessness of nāmarūpa, the three anupassanāñāṇas.
To memorise: By attaining Vuṭṭhanagāminīñāṇa, one gets to the Vimokkha door.
It means that the three Anupassanāñāṇas which lead to the attainment of the last two
knowledges of the 10 kinds of Vipassanāñāṇa, viz. Saṅkhārupkhañāṇa and Anulomañāṇa, called
Vuṭṭhānagāminīñāṇa, are included in the sphere of Vimokkhamukha which is known as the door
to Magga.
To memorise: Individuals, beings, different parts of the body are
called Nimitta.
Individuals, beings, etc. are called Nimitta. The large parts of the body, such as head, legs,
hands, etc. are also called Nimitta; the small parts of the body, such as eyes, ears, nose, mouth,
lips, tongue, teeth, etc. and the remaining 32 parts, such as hair, hairs of the body, nails, etc. are
also called Nimitta.
To memorise
kiñcaññāyatana samāpatti, he carries out the four preliminary functions and then enters upon
Nevasaññānāsaññāyatana samāpatti. For Anāgāmis, after two kusala javana nevasaññā thought-
moments, and for Arahats, after two nevasaññā kiriya javana thought-moments, they attain
Nirodha samāpatti where all kinds of consciousness cease. They remain without consciousness
for six or seven days. When they want to rise from it, one Anāgāmi phala consciousness thought-
moment arises for Anāgāmis and Arahatta phala consciousness thought-moment arises for the
Arahats. This is followed by bhavaṅga consciousness.
This concludes exposition on
Samāpattis.
[Conclusion on brief exposition of Higher Knowledge (adhipaññā), consisting of five kinds of
Purities (visuddhis), viz. Diṭṭhivisuddhi, Kaṅkhāvitaranavisuddhi, Maggāmaggañāṇa
dassanavisuddhi, Paṭipadāñāṇa dassanavisuddhi and Ñāṇadassana visuddhi. When this Higher
Knowledge is added to Higher Morality (Adhi Sīla) and Higher Concentration (Adhi Citta),
which have already been dealt with, we have three Disciplines (Sikhās) and Seven Visuddhis
(Purities)]
Observations by Commentaries.
To memorise: Those who have learnt by heart the summary of two
parts of Piṭakas.
Six Chapters, namely, Mind, Mental Concomitants, Miscellaneous, Thought-Processes,
Matter and Relations are the summaries of the seven treatises of the Abhidhamma, and Chapters
on Bhūmis, Samuccaya (Accumulations) and Insight Meditation (Kammaṭṭhāna) are summaries
of the Suttanta Piṭaka. The yogis who have learnt these nine chapters by heart have memorised
the summaries of the two (out of three) parts of the Piṭakas.
Those yogis have learnt the fundamentals of the dhamma for liberation (from round of births)
in their present existence. Even if they are not liberated in this existence, they will be liberated
when they get to the deva realms. Those who remain unliberated during the prevalence of the
Teaching of the Buddha, will attain Pacceka-buddhahood and Nibbāna later. Those who still
remain will be liberated in the prevalence of the Teachings of future Buddhas as pre-eminent
disciples.
End of the Part on Higher Knowledge.

(14) NIBBĀNA.
(a) Nature of Tranquillity of
Nibbāna.
To memorise: Complete cessation and end of all dukkha is
Nibbāna.
Nibbāna means cessation and end of existence (birth, jāti). It is the cessation and end of kilesa
(defilements) which have caused successive rebirths and successive worlds in the long stretch of
the round of births (saṃsāra) the beginning of which is not known; it is the cessation and end of
results of meritorious and demeritorious deeds (puññāpuñña saṅkhāra); it is the cessation and end
of rebirth, nāmarūpa (mind and matter) and khandhas (aggregates).
(b) Two kinds of Woe
There accumulates in all beings an incalculable number of demeritorious deeds committed in
the past which can throw them into Avīci and other major hells. Even though a being might in the
present existence be a human king, a deva king or a Brahma king, he is filled with woe on
account of these past demeritorious deeds accumulated in him.
Being will go on committing countless new demeritorious deeds in the future. Therefore even
though a being might in the present existence be a human king, a deva king, or a Brahma king,
he is filled with woe on account of the new demeritorious deeds he will commit in the future.
(c) How Nibbāna is free from all woes
When the yogi attains Sotāpatti Magga, all incalculable past deeds in him cease (I.e. become
ineffective); all incalculable future deeds will not be committed. (As the result) there will be no
more rebirth in the nether regions for him. This cessation and end of woes is the Nibbāna a
Sotāpanna experiences. As the Sotāpannas go on doing the remainder part of their round of births
(not more then seven existences in the human, deva and brahma planes) and whenever they see
the woe-begone worldlings (puthujjanas), they will say to themselves ‘How fortunate we are! We
have gained the peace of Nibbāna!! They go on experiencing the supreme peace and happiness of
Nibbāna (in their remaining existences).
For them, there are no such things as worlds where the Sāsana (Buddha’s Teaching) is
prevalent or not, till they attain Parinibbāna (death after becoming an Arahat). There is no need
for them to long for the arising of another Buddha to show them the Path to Nibbāna or to long
for the prevalence of another Teaching. They will confine themselves to the Nibbāna they have
already realized for the rest of their existences and the worlds. They will remain in it enjoying all
the pleasures of the human, deva and brahma planes as much as they like and then discard their
khandhas.
For example, there is the Thida ocean, 84,000 yojanas wide and deep at the foot of Mount
Meru. The big fishes living in this ocean of clear and cool water have no wish to dwell in any
other ocean. However long they live in it, they have no fear of the water getting dried up and
exhausted, getting muddy or heated. They live on happily in that ocean till they pass away.
It is true. These persons, who have attained the peace of Nibbāna, the extinction of all past
and future demeritorious actions (duccarita kammas), will never again become worldlings
(puthujjanas), will never have fear of rebirth in Apāya (in the nether regions), or will never have
need to long for the arising of another Buddha or the prevalence of another Sāsana (Teaching).
Even though they still have to go the round of births (for seven more existences at the most),
they do so as already liberated ones. They are no longer woeful beings who are deeply sunk in
the saṃsāra. These facts are known from the Abhisamaya Saṃyutta Pali Text.
[The above shows some facts about the supreme peace of Asaṅkhata (unconditioned) Nibbāna
realized by the Sotāpannas, which is the extinction of diṭṭhi and vicikicchā (wrong view and
doubt), of old and new kamma actions and rebirth in nether regions. Deduce for the other
Maggas in the same manner].
(d) Sa-upādisesa and Anupādisesa Nibbāna.
The five khandhas which are caused by kamma actions are the objects of intense clinging by
craving (taṇhā) and wrong view (diṭṭhi).
To memorise: Sa-upādisesa is Nibbāna with five khandhas
remaining.
The Nibbāna realized while the five khandhas still remain alive is called Sa-upādisesa
Nibbāna.
It is the Nibbāna of the Sotāpannas who have extinguished wrong view and doubt and all
duccarita kammas and who have no more rebirth in the nether regions. They will have their
remaining existences only in the human, deva and brahma realms and will enjoy the pleasures
there. For them only round of happy existences remains. As the upādi dhamma called that
existence, that khandha and that saṃsarā still remains, it is called Sa-upādisesa.
[Deduce from this for the other Ariyas.]
To memorise: Anupādisesa is Nibbāna without five khandhas
remaining.
The ultimate realization of Nibbāna with complete extinction of khandha, existence and
saṃsarā (passing away after realizing arahatta Magga) is called Anupādisesa Nibbāna.
Though these two kinds of Nibbāna are known by different names on account of the non-
extinction and the extinction of the khandha and the saṃsarā, they are one and the same,
Asaṅkhata (unconditioned) Nibbāna.
For example, the sky over the village is called the village sky and the sky outside the village
ares is called the forest sky but it is one and the same sky. So the extinction of the illusion that
there is self (Sakkāya-diṭṭhi), of doubt (vicikicchā), of rebirth in nether regions and of the
saṃsarā are one continuous whole and one and the same Nibbāna.
(e) Suññata, Animitta and Appaṇihita Nibbāna.
To memorise: Suññata, Animitta and Appaṇihita are three kinds of Nibbāna.
There are three kinds of Nibbāna called Suññata, Animitta and Appaṇihita.
To memorise: Totally devoid of all kinds of hindrances is Suññata Nibbāna.
Among Saṅkhata (conditioned) dhammas, the Arahatta-phala is the noblest. As Arahatta-phala is
a dhamma that proceeds from a cause, the yogi will have, when he wants to enter upon it, to
make an effort to cause it to arise again. After it has arisen and while the yogi is absorbed in it, it
ceases and disappears. If the yogi wants to enter upon it again, he will have to strive for its
reappearance. There will be no end of striving; nothing to say of the remaining conditioned
dhammas.
Nibbāna is not like this. It is the end there is no cause for its rebirth. Once the illusion that
there is self (sakkāya diṭṭhi) ceases, this cessation of diṭṭhi (wrong view) and of rebirth in nether
regions is permanent throughout all the existences and the worlds. No more effort for its
cessation is needed, like the big fishes in the Thida Ocean dwelling happily and peacefully
without any concern. It is therefore called Suññata Nibbāna.
To memorise: Being free from all dangers is Animitta
Nibbāna.
As Saṅkhata (conditioned) dhammas proceed from a cause they have coarse signs, nimitta and
because of these coarse signs, they are forever beset with all kinds of dangers. They can be
assailed by internal and external dangers, they can be corrupted by defilements and burnt by the
fires of ageing and death. Nibbāna is not like that. It is a signless animitta dhamma. It cannot be
harmed by those dangers.
For example: As the sky does not come into being from a cause, it cannot be hurt by weapons,
it cannot be smeared by filth, it cannot be burnt by fire, it cannot be destroyed or decayed. It
stands for ever without beginning and end.
In the same way, the Nibbāna of the sotāpannas is, I.e. the cessation of wrong view and doubt
of rebirth in nether regions and of the saṃsarā, is (like the sky) free from all dangers, cannot be
smeared by defilements, cannot be burnt by the fires of ageing and death. There is no danger for
a Sotāpanna to become a worldling again, to be reborn in the nether regions. The Nibbāna is
therefore called Animitta.
To memorise: Being free from longing and worry is Appaṇihita
Nibbāna.
Longing is paṇihita; it is simple worry; it gives rise to much dukkha. As Saṅkhata dhamma
causes exhaustion by nature, even though a yogi might strive and attain wholesome dhamma, it
gets exhausted and reverts to his former state of poverty and dukkha. There is no end of longing
and worry.
The peace and tranquillity attained by the Sotāpanna will never be lost or destroyed. There is
no cause for the yogi to long for it again. The cessation of wrong view will not be lost and the
yogi will not have to long for the Buddha again, or for the Dhamma again. The cessation of
duccaritas (evil deeds) will never be lost and there is no need for the yogi to devote again
specially to giving alms or observation of the precepts. For these reasons, Nibbāna is called
Appaṇihita.
[All the three names denote the cessation or end of the same thing.]
A Sotāpanna is the lowest among the Ariyas. The peace and tranquillity attained by even this
lowest of the Ariyas, the Sotāpanna, which is of such magnitude and far-reaching, in explained
here so that one might be able to have some idea of the greatness of the peace and tranquillity of
the higher Ariyas.)

15. Insight Meditation Practice

Pheṇapiṇdupamaṃ rūpaṃ, vedanā pupphaḷūpamā;
Marīcikūpamā saññā, saṅkhārā, kadalūpamā;
Māyūpañañca viññāṇaṃ. Desitādicca banddhumā.
Meaning: Rūpaṃ – the aggregate of matter; pheṇapiṇdupamaṃ – like a lamp of foam;
daṭṭhabbaṃ – should be viewed; vedanā – the aggregate of sensation; pupphaḷūpamā – like a
bible; daṭṭhabbaṃ – should be viewed; sañña – the aggregate of perception; marīcikūpamā – like
a mirage; saṅkhārā – the aggregate of volitional activities; kakalūpamā – like a plantain-tree
trunk; daṭṭhabbā – should be viewed; viññāṇa – the aggregate of consciousness; māyupamaṃ –
like magic; daṭṭhabbaṃ – should be viewed; iti – thus; ādicca banddhanā – I, the Buddha,
kinsman of the sun; desitaṃ – teach.
[I, the Buddha, teach that the aggregate of matter should be viewed as a lump of foam, the
aggregate of sensation as a bubble; the aggregate of perception as a mirage; the aggregate of
volitional activities as a plantain tree trunk; the aggregate of consciousness as magic.]
Contemplation of Aggregate of Matter
Kiñca bhikkhave rūpaṃ vadetha, ruppati ruppatīti kho
bhikkhave tasmā rūpanti vuccati. Kena rūppati, sītenapi
ruppati, uṇhenapi ruppati, jighacchāyapi ruppati, pipāsāyapi
euppati, daṃsamakasavā tatapasarīsapasamphassenapi ruppati,-
ruppati ruppatīti kho bhikkhave tasmā rūpanti vuccati.
(From Khandha Vagga Saṃyutta)
Meaning: Bhikkhave – bhikkhus; kiñca – why is; rūpaṃ – the aggregate of matter; vadetha –
so called? Bhikkhave – bhikkhus; kho – really; rūppati – is not stable and is subject to change;
ruppati – is subject to decay and dissolution very quickly in various ways; iti tasmā – for this
reason; rupanti – is called matter; vuccati – it should be said.
[Bhikkhus, why is it called matter? Bhikkhus, it is really not permanent and is subject to
change. It quickly decays and dissolves in various ways. For this reason it is called matter].
Kena – Why is it?; ruppati – subject to change; sītenapi – coming in contact with cold
(sītatejo); rupatti – it changes; uṇhanapi – coming into contact with heat; rupatti – it changes;
jighacchayapi – on account of (the tejo of) hunger; rupatti – it changes; pīpāsāyapi – on account
of (tejo of) thirst; rupatti – it changes; daṃsasamphassenapi – on account of (the tejo of) the sting
of mosquitoes, etc., rupatti – it changes; makasasamphassenapī – on account of the sting (tejo) of
gadflies, etc.; rupatti – it changes; vārasamphassenapi – on account heat or cold contained in the
wind; rupatti – it changes; ātānasamphassenapi – on account of contact with the heat of the sun;
rupatti – if changes; sarīsasamphassenapi – on account of contact with the heat or cold of the
poison of snakes, scorpions, etc., rupatti – it changes; bhikkhave – bhikkhus, kho – really; rupatti
– it is subject to change; iti tasmā – therefore, rupanti – matter, vuccati – is so called.
[Matter is subject to change when it comes in contact with cold or heat, when it is afflicted by
hunger or thirst, by the sting of mosquitoes, flies, etc., when it feels cold or heat of the sun, or by
the poison of snakes, scorpions, etc. As it is thus subject to change, it is called matter.]

(a) Conventional Earth

(Vohāra Paṭhavī)
From the above, a brief explanation will be given of the passage ‘Sītanapi ruppati, uṇhenapi
ruppati’ (coming in contact with cold it changes; coming in contact with heat it changes).
Of the four great primary elements of earth, water, air and fire, the earth element is of two
kinds, viz. The conventional earth (vohāra earth) and the ultimate reality (paramattha) earth of
the Abhidhamma.
The conventional earth includes from very tiny things such as paramanu (36th part of an
atom), aṇu (atom), tajjariṇu (36 times of aṇu, rathareṇū (a minute measure of weight), a minute
chip of palm leaf, a louse egg, lice, sesamum, rice and barley grains, up to large objects, such as
the Great Earth, Mount Meru, which have solid substance.
The hair of the head, hairs of the body, finger nails, toe nails, thick and thin skins, etc. of the
bodies of beings which are visible to the eye are included in conventional earth.
All kinds of conventional vohāra earth are not true earth element, nor are they paramattha
earth, nor are they those that concern the three characteristics (of anicca, dukkha, anatta), The
vipassanā (insight meditation) knowledge always arises with paramattha dhamma as object. The
conventional earth is not real earth; it is just (paññatti) a designation or nomenclature; it does not
reveal, it does not deal with, it does not reach the true nature. It is therefore not the concern of
the insight meditation knowledge.
(b) The Paramattha (real Earth
The paramattha earth is just the hardness, that is the (kiriya) action or quality of hardness or
softness. When an object is handled and felt with fingers, everybody knows whether it is hard or
soft, but there are two kinds of knowing, namely, by paññatti way and knowing by paramattha
way.
1. Knowing the quality of softness in a soft object and taking the whole object as soft is
the paññatti knowledge, not the paramattha knowledge. It is citta knowledge
(knowing by the mind), saññā knowledge (knowing by perception); it is not ñāṇa
knowledge (knowing by insight).
2. Knowing the quality of softness, discriminatively, not mixed up with other qualities,
is paramattha knowledge. It is not paññatti knowledge, it is ñāṇa knowledge (knowing
by insight); it is not citta knowledge and saññā knowledge.
Knowing discriminatively, not mixing up with other qualities, is that in an object, apart from
the earth element, there are seven other elements, viz. Water, fire, air, colour, odour, taste and
nutrition. When it is said, in order not to get mixed up with other elements, that the object is, as a
whole, soft, it is knowing or saying about the whole object, inclusive of the seven elements,
singling out the quality of softness of all the elements in the object.
 As it is the knowing or speaking of an object, an atom, a hair of the body, and so on, by seeing
its appearance, shape, etc. it is just paññatti knowing. It does not actually touch and comprehend
the seven elements. When it is felt, the body consciousness touches only the pure earth element
and picks out the pure paramattha earth element. Then the seven elements are not included. It is
not yet paññatti knowledge. The mind-consciousness which follows knows the pure softness of
the earth, which the body-consciousness has known, by turning it into the concept of shape,
appearance, etc. The body-consciousness knowledge cannot determine; only mind-consciousness
can determine. People are taking perception by mind-consciousness knowledge as truth.
For example. When a person travelling in a train looks at the cultivation farms and fields,
trees, shrubs, forests, hills, etc. along the rail-road, the eye-consciousness sees them as they
really exist. But as he is led astray by mind-consciousness which follows, he wrongly perceives
them to be speedily whirling round and round.
(This is an example of what people actually see through the
eye-door.)
Even though it is known to be wrong, because the mind-consciousness determines that the
cultivation fields, etc. speedily whirl round and round the train, the misconception cannot be got
rid of. As it is already known even before getting into the train that these objects (fields, etc.) are
really stationary and that it is the train that runs, the truth can be arrived at.
In matters concerning the nature of the elements, however, as beings have not known the truth
in the long stretch of the round of births, they cannot arrive at the truth (as in the case of the train
and fields, etc. it passes by.)
[This shows how the paramattha earth, pure softness, the action (quality) of softness is
distinguishes by knowledge from convention paññatti earth.]
When it is said that the action (kiriya) of softness in an object is real paramattha earth, it does
mean that all the softness in the whole object is one paramattha earth element. If it were one
earth element, it would be impossible to divide it into parts or pieces.
A paramattha dhamma cannot be divided into parts or pieces. There are no changes, motions
or actions which are perceptible. The disappearance of the former states and the arising of new
states are called in the world as motion, movement, rising, action, etc.
Paramattha dhamma is purely action (kiriya) or quality -
1. when it is said that former states pass away and disappear, it means the dying or
ceasing of old paramattha elements;
2. when it is said new states or qualities appear, it means that new paramattha dhammas
arise.
In the change between the old and new elements, I.e. between the old and new paramattha
dhammas, there is the partitioning ākāsa (empty space). It is not visible; it can only be perceived
through the knowledge of nature. The partition here means the space between the end of
bhavaṅga (thought-moment) of the preceding dhamma and the beginning of the arising of the
next dhamma, and effort should be made to perceive it clearly.
( Here ends explanation on paramattha soft paṭhavī.
Understand paramattha hard paṭhavī likewise.)
(c) Building insight-eye in Paramattha
earth element.
When an extremely cold piece of iron is being melted in a large pit of burning charcoal which
is strongly puffed up by several bellows, the original state of hardness of the piece of iron goes
on dissolving by the heat of the fire and the new state of clear liquid comes into being. The old
state of hardness ceases and disappears and the new state of softness appears by degrees. Strive
to observe this changing process.
One will observe the quivering pulsating motion of disintegration and of arising, both
internally and externally all over the piece of iron. One will notice that there is no substance in it
just as bubbles and foams of water are devoid of any substance. One should not let oneself be
misled by the shape or appearance. One should strive till one is able to perceive in his mind the
quivering pulsating motion of hardness in the piece of iron.
Then after pouring cold water on the burning piece of melted iron, one should observe the
changing back to its former state of hardness, the process of the changing of melting from and
turning back into hard iron by degrees.
In the quality or property of hardness of the earth element (paṭhavī), there are degrees or
gradations of hardness and softness. If the yogi can penetratively perceive the internal state of
element at the time of the raging of the world-destroying-fire of the great earth, Mount Meru, the
Cakkavala Mountain, the Seven Lofty Mountain Ranges, etc. he will clearly observe in his mind
the likeness between it and the masses of foam.
[This is the way of building up the wisdom-eye one has
never gained in the long stretch of the round of births.]
The Buddha calls this wisdom-eye “Cakkhu Udapāti” in Pali. Only through this eye, one can
see the Buddha; only through this eye one can see the Dhamma; only through this eye one can
have the chance to meet with the Buddha Sāsana (prevalence of the Teaching of the Buddha), it
is said.
“Yo hi Vakkali dhammaṃ passati; so maṃ passati.
Yo dhammaṃ na passati; So maṃ na passati,”
the Buddha teaches.
Meaning: Vakkali – bhikkhu Vakkali; yo – such a person; dhammaṃ – the real nature of
paramattha dhamma discriminatively, out of the general concept or designations of an object;
passati – can see with wisdom-eye; so – that person; maṃ – me, the buddha; passato – is called
one who sees.
Vakkali – Bhikkhu Vakkali; yo – such a person; dhammaṃ – the real nature of paramattha
dhamma discriminatively out of the general concept or designation of an object; na passati –
cannot see with wisdom-eye; so – that person; maṃ – me, the Buddha; na passati – is not called
one who sees.
The Softest Paramattha Earth
Now extremely soft paramattha earth will be explained.
By observing the swift arisings and dissolutions and rapid changes taking place without any
respite in the states or matter in the rays of the moon beaming down on to the earth, in the flames
rising from a burning fire, in the steadily flowing river current, which include very subtle forms
of paramattha earth element should be understood.
[The above deals with very subtle form of paramattha earth. From the explanations of the
hardest and softest forms of earth, forms in between these two extremes should be deduced.]
Changes of Matter
In our bodies constant changes are taking place without any let up along with the rise and fall
of temperature (cold and heat). Yogis should try to perceive the changes of temperature
continuously taking place in our bodies by the vagaries (of the weather) (I.e. rise and fall of heat
and cold), like the current flowing in the river. The vagaries of weather are caused by the round
of the three seasons (summer, rainy season and winter), of six seasons (of two months each), of
12 months called 12 fires, of waxing and waning of the moon each month, of the seven days of
the week called seven fires; and with these changes there are corresponding changes in matter.
The yogis should also endeavour to observe the physical actions including the four
departments and the rise and fall of nutritious fire and oil. They should start with one part of the
body. When all the changes taking place in it can be observed well, the yogi will be able observe
the changes taking place in others and in all external objects, such as trees, forests, mountains,
etc.
All matter is dependent on the earth element (pathavi). All the five khandhas are also
dependent on matter. When the yogi can observe the arising and the dissolution of the earth
element, it will be easy for him to observe the arising and the dissolution of nāmarūpa, mind and
matter.
16. How those with moderate intellect
contemplate
(a) Real Paramattha Earth
The real paramattha earth is merely the action, quality, property or state (kiriya) of hardness.
No solid hard substance exists, not even of a size as tiny as a hundred-thousandth part of an
atom. The clear water in rivers, streams, springs, etc., lights of the moon, stars, fire, rubies, etc.,
the sounds which spread far and near of bells, gongs, drums, shouts, cries, etc., the breezes as
well as violent winds, etc., the smells, foul or sweet, scattering far and near by the wind, contain
paramattha earth to the full extent.
What the Piṭakas say -
In consideration of the following facts from the Piṭakas:-
1. that the four great primary elements exist together and
are inseparable (avinibbhogavutti,)
2. Ekaṃ mahābhūtaṃ paṭicca tayo mahābhūtā;
tayo mahābhūte paṭicca ekaṃ mahābhūtaṃ;
dvemahābhūte paṭicca dve nahābhūtaṃ.
Ekaṃ mahābhūtaṃ – each great primary element; paṭicca – depending on; tayo mahābhūtā –
three great primary elements; pavattati – come into being; tayo mahabhutā – every three great
primary elements; paṭicca – depending on; ekaṃ mahābhūtaṃ – one great primary element;
pavatta ti – comes into being; dve māhābhute – every two great primary elements; paṭicca –
depending on; dve mahābhūtā – two great primary elements; pavattati – come into being.
(Paṭṭhāna Pali).
[Depending on one great primary element, the other three great primary elements arise;
depending on two great primary elements, the other two great primary elements arise; that is
great primary elements are dependent on one another, when one arises the other three also arise.]
3. In conformity with the Commentary which says that the function of the earth element
is to receive (support) the other three great primary elements – water, fire and air, and
in view of the fact that without the base of the earth element, the water element, or the
fire element, or the air element cannot arise, it should be taken that the water, the fire
and the air element contains the earth element to the full.
Characteristics
In a mass of water or air, it is evident that the layers above are supported by the layers below
successively. This act of supporting and bearing up is not the characteristic of cohesion of Āpo
(water), of heat and cold of Tejo (fire). It is the characteristic of hardness (paṭhavī) and extension
(vāyo). The supporting action can only come about when both the characteristics of hardness and
extension are present. The hardness in this respect is called paramattha earth and the extension is
called paramattha air.
Here the extension called element of air has to depend on hardness (paṭhavī); it cannot come
about without the hardness. Strive to differentiate between the characteristic of hardness and the
characteristic of supporting and extension. Thus it should be evident that there is the
characteristic of hardness, paramattha earth, in water and air by seeing it presence in them.
Though there is the characteristic of hardness in the light of the sun, etc., in the sounds of
bells, etc., in smells, etc. (already shown) because it is present in a very subtle and weak form, it
cannot be practically demonstrated except by referring to the Piṭakas.
The example of very clear air, moonlight, sound, smell, etc. are given to show that only the
characteristic or quality of hardness is the real paramattha earth and that there is not even the size
of a hundred-thousandth part of an atom of solid substance in it. The earth element has no solid
substance but only the characteristic or quality of hardness, and due to the predominance of
hardness, the weak form of it called ‘softness.’
For this reason, it should be understood that there are different degrees or grades of hardness
and softness. There is the hardness of the diamond teeth of stone-borer at one extreme end and
the softness present in the light of the moon, etc. at the other extreme end.
The characteristic of hardness of the earth element should be understood from the point of
view of paramattha dhamma, ultimate reality, not from the conventional point of view. If it is
looked at from the conventional point of view, the quality of hardness in the moonlight, etc. will
not be observed. When the paramattha earth, purely the characteristic of hardness, is amassed in
hundreds of thousands of crores, one solid substance called an atom comes into being. When
these atoms are amassed in thousands of crores, they become a flea, a louse, a bug, etc.
The size and bulk of beings and objects increases, up to the body of Asurinda deva who is
4,800 yojanas tall, the Mount Meru which is 84,000 yojanas above water and 84,000 yojanas
under water and the Great Earth with a thickness of 240,000 yojanas. In all animate things
beginning with lice, bugs, etc. and inanimate things beginning with atoms, the earth element that
is the quality of hardness is the basis. There is no other element which has the quality of hardness
and which provides the basis for other objects. The elements of water, fire and air have to depend
on the earth element.
The great function of the paramattha element of the earth should be understood. When one
wants to perceive only the pure paramattha earth element in the whole of Mount Meru or of the
Great Earth, one will find there is no substance even as large as an atom and there is only
hardness (quality of kiriya), paṭhavī. One will see it (the quality) like the image one sees in a
mirror or in clear water, having no substance whatsoever. If there appears to be a substance with
length, width and thickness of an atom, it is not the real paramattha earth. If the paramattha earth
is mixed up with the concept of form or appearance, clear comprehension cannot be attained
when one contemplates the rising and passing away of phenomena.
[It should be noted here that when the Venerable Puṇṇa Thera taught the Venerable Ānanda
the way to meditate the great primary elements, he gave the example of the image reflected in the
mirror. The Venerable Ānanda grasped the technique by the help of that example and attained
Sotāpatti Magga.]
In the contemplation of such large objects as Mount Meru or the Great Earth as a whole, one
who can discriminately perceive the quality of hardness of paramattha earth, without getting
mixed up with corporeal objects of even of the size of an atom, one will have no difficulty to
perceive the paramattha earth in contemplating smaller corporeal or non-corporeal objects.
Though the images seen in the mirror or water and shadows of trees, mountains or forests, etc.
appear to be as large as the Mount Meru, as they do not have any substance of the size of an
atom, they can dissolve and disappear more then a hundred times in a twinkling of the eye or a
flash of lightning when the time for destruction comes. In the same way though the paramattha
earth might be as enormous and extensive as Mount Meru, it does not contain any substance
even of the size of an atom. One will therefore be able to perceive the signs of its dissolution and
disappearance more than a hundred times in the twinkling of an eye or a flash of lightning.
When one contemplates to perceive thoroughly the real paramattha earth in one’s own body,
one should proceed part by part. If one contemplates the head, take it as one whole without
distinguishing the internal and external parts, otherwise the concept of shape and appearance
which is not the real earth element might hinder progress. Rouse up the mental intellect. Take the
body part by part as much as one can contemplate well till one comes to the soles. When the
whole body is thus covered, view the body as a whole from the top of the head and one will
perceive it right down to the soles of the feet.
When one is thus able to perceive the elements in the entire body of one’s own, one will be
able to perceive easily the elements in the bodies of all beings in the countless worlds and
universes. When one can thoroughly comprehend the paramattha earth element one will have no
difficulty at all in the comprehension of the remaining elements of water, fire and air, internal
elements of the eye, ear, nose, etc. and the external elements of visible objects, sounds, etc.
(b) Real Paramattha Water Element
The real paramattha water element (Āpo) is cohesive and adhesive quality which binds matter
together. When this quality gets strong, it becomes water and fluid. This real paramattha water
element which merely has the cohesive, adhesive and binding quality has absolutely no
substance whatsoever, not even as large as a hundred-thousandth part of an atom.
This cohesive, adhesive and binding quality of paramattha water element binds the other three
great primary elements into one mass. The four great primary elements are therefore
interdependent. When the cohesive, adhesive and binding quality of the Āpo element breaks up,
the other three great primary elements also break up at once.
Importance of Paramattha Āpo Dhātu.
On account of the water element (Āpo dhātu), there are in the world small and large objects
beginning with the atom, of all sizes and shapes of beings right up to Asurinda (the largest of
beings), and of external objects up to Mount Meru, the Cakkavaḷa Mountain, the Great Earth.
There is no other element, except the Āpo element, which can bind and hold matter together.
1. If the element of cohesion in Mount Meru which is twice
84,000 yojanas in width, 84,000 above water and 84,000
under water, were destroyed instantly, Mount Meru would
also be instantly destroyed;
2. If the element of cohesion in the Cakkavaḷa Mountain
which is 164,000 yojanas high were instantly destroyed,
the mountain itself would also be instantly destroyed.
3. If the element of cohesion in the Great Earth were
destroyed, the Great Earth itself would also instantly
disappear and would become just an open space.
 The reason is that when the cohesive binding force of Āpo ceases, the paramattha earth, the
paramattha fire and the paramattha air which have turned into Silāpathavi, stony earth, have at
once no more force to bind them together. No paramattha (ultimate reality), with the exception of
Nibbāna, can last even for the twinkling of an eye or a flash of lightning without something to
support it or to depend on.
When one wants to observe pure paramattha water element water alone, separately, which
exists in Mount Meru, the Cakkavaḷa Mountain and the Great Earth, one should observe only the
quality of cohesion without getting it mixed up with the quality of hardness. The concept of
shape and appearance might hinder progress. When this concept hinders the attainment of
analytical knowledge of the dhamma, the yogi might experience difficulty in striving to observe
the arising and dissolution phenomena later on. Only when one can perceive the paramattha
dhamma clearly, will one be able to perceive the real anicca, dukkha and anatta (impermanence,
dukkha and non-self) nature. As already explained with regard to the earth element, when one
clearly perceives that the water element is merely the quality of cohesion, the characteristic of
Āpo dhātu, one will comprehend this quality of cohesion in the whole of the Mount Meru and the
Great Earth which has substance, just as he sees the presence of this quality of cohesion in the
shadows of the rain, clouds, the sun, the moon, trees, etc. seen in the mirror or clear water, When
he can see this quality in the Mount Meru and the Great Earth, it will be easy for him to see it in
human beings, devas, brahmas and all other beings.
The important thing is to comprehend this quality in beings. This quality in the Mount Meru
and the Great Earth is given here to make comprehension of this quality in beings easier, Only
after one can comprehend this quality well in one’s own body from the top of the head down to
the soles of the feet, should one strive to observe it in other beings.
(c) Real Paramattha Fire Element
The pure quality of temperature (heat or cold) is the real paramattha fire element (Tejo dhātu).
Temperature (heat of cold) helps the other three elements which co-exist in their growth and
development. Both heat and cold have power to help the co-existing elements to grow and
develop.
The egg laid by a hen can hatch and a chicken can come into life only if the mother-hen sits
on it and gives it her body warmth. The egg will not hatch unless the hen sits on it and gives it
her body warmth. If the hen does not sit on the egg and gives warmth, the egg will rot when the
warmth it received in its mother’s body is exhausted.
The fire element, Tejo, might be compared to the hen; the earth, water and air which co-exist
to the yoke of the egg. Only in association with the fire element, can the earth element called
paṭhavī come into being successfully; can the water element called Āpo come into being
successfully; can air element called Vāyo dhātu come into existence successfully; they cannot
come into existence successfully without the association of the fire element.
The ocean waters, cold waters and waters that bear or support the great earth are the offspring
of Sīta (cold) element; they continue to arise under the control of Sīta element. Mount Meru, the
Cakkavaḷa Mountain and Stony earth (Silāpathavī) are the offspring of Sīla element. When one
contemplates fire element alone, without mixing it up with other elements, one must contemplate
only coldness in cold objects and only heat in hot objects. It should not get mixed up with the
concepts of appearance shape and corporeality.
When the yogi clearly comprehends that there is no solid substance whatsoever in coldness or
hotness of the paramattha fire element, not even the size of an atom, it will likewise become
clear to him that there is no solid substance in the images of the sun, the moon, the shadows of
clouds or rain. They might seem to be large but they really have no substance. When one
contemplates one’s own body, one should go part by part as much as one can grasp in one’s
mind. When one can comprehend this element in one’s own body, one will be able to
comprehend it in all other beings also.
Real Paramattha Air Element
Inside the flames and smoke of a fire, there is the element of air (vāyo) which provides the
impetus, the driving force for the continuation and maintenance of the fire. Because of this air
element, the fire spreads, the heat from the fire spreads, the light from the fire spreads, the flames
from the fire spread and rise in a spiral and there is smoke. The spreading and growth of the fire
is therefore evident and the air element is the impelling force of the fire (Tejo, the element of
heat and cold).
On account of this impelling force of the element of air, a small fire put where fuel or
inflammable matter is kept, can spread to all the fuel there is. In case the impelling force inside
the fire is weak and cannot spread, it might be fanned or blown up with a blow pipe to make it
spread. When there is heat there is always the impetus of heat; when there is cold, there is always
the impetus of cold. Heat and cold are quite apart from the impetus of heat and cold. Heat and
cold are paramattha fire element while the impetus of heat and cold is paramattha air element.
The impetus known as air element is also called the strength of co-existing elements of the earth,
water and fire. The growth of impetus is accompanied by the arising of co-existing elements.
When the impetus becomes extremely strong, it turns into a storm. This impetus, having the
characteristic of distention, expansion and support, as in the case of an inflated pillow or
bedding, is called Vitthambana in the Piṭakas. The property of coldness existing in Mount Meru,
Mount Cakkavaḷa and Sīta ocean goes on arising and growing successively at every moment.
This process can go on till the end of the world and the yogi should strive to perceive it.
The arising and spreading of all over the body of material phenomena conditioned by mind
(citta) taking place in the heart (hadaya), the arising and spreading of material phenomena
conditioned by temperature (utu), the arising and spreading of material phenomena conditioned
by food taken for the successive development of beings beginning from their conception, the
growth and development of plants, trees, shrubs and other vegetation beginning from sprouts and
buds are all due to the prompting and incitation of the air element (vāyo), the element of
expansion and motion.
Strive to perceive clearly the activity of the air element in all animate and inanimate things
starting with Mount Meru, Cakkavaḷa Mountain and the Great Earth, and with one’s own body
from the top of the head down to the soles of the feet. As already explained with regard to other
elements, the air element (vāyo) having entirely no substance whatsoever not even the size of an
atom, one will perceive it as an image or reflection in the mirror or in clear water. The concept of
form and shape might stand in the way of progress but as they really do not exist, blow away this
conception by knowledge (paññā).
(e) Ariya Knowledge of Liberation
1. Hardness (paṭhavī)
2. Cohesion (āpo)
3. Heat and cold (tejo)
4. Impetus (vāyo)
The above four qualities and characteristics really exist. Having first of all hardness as the
base, they stand as if they were one whole. Together they stand, together they arise and together
they dissolve.
1. When hardness called the earth element dissolves, the remaining three, having no
base to stand on, dissolve too.
2. Likewise, when cohesion called the water element dissolves, having no support for
one another, all the four
dissolve.
3. When the fire element which promotes development and
maturity dissolves, as the remaining three cannot exist
by themselves, all the elements dissolve.
4. When the air element which has the quality of extension
and motion dissolves, the other elements being weakened
dissolve.
The fire element which is the quality of heat and cold can survive only in combination with
the air element of impetus. Without the support of the air element, its strength weakens and it
dissolves. Likewise the earth element of hardness cannot survive without the air element which
supports and holds it up. Similarly, the element of cohesion cannot survive without the support of
the air element which upholds it.
[The above shows the interdependence of the four
elements and the disintegration of one brings
about the disintegration of all.]
The mystery of the part played by these four great primary elements in both animate and
inanimate objects is highly profound inconceivable and incomprehensible and beyond the reach
of thought or reason (acinteyyo); so also are their strength and powers. If one can, by following
the Buddha way, comprehend these four great primary elements with penetrative insight, one
will realize the Ariya Path to Nibbāna. The chief of these four great primary elements is Tejo. All
animate and inanimate things including the Universe; the Great Earth, water, water, etc. which
have form and appearance are the offshoots of Tejo or the element of fire. The greatness of the
power of Tejo lies within the domain of only the Perfect Wisdom of the Buddhas.
When the yogi has gained (wisdom eye) clear comprehension of the four great primary
elements and views (with this eye) his own khandha and the khandhas of others, he would
perceive the arisings and dissolutions of phenomena and would say all masses and lumps of
corporeality have no substance whatsoever like foams and bubbles “pheṇapiṇdu pamaṃ rupaṃ”.
And thus he would ‘find’ Buddha. (that is realize the truth of the teaching of the Buddha).

17. How those with sharp intellect contemplate

(a) Four Main Points
(1) Three dhammas of craving and clinging
(2) Three ways of craving and clinging
(3) Three objects of craving and clinging
(4) Three kinds of dhamma which eradicate
carving and clinging.
To memorise: (a) Conceit (māna), craving (taṇhā) and wrong view
 (diṭṭhi) are three kinds of craving and clinging
(b) “This is I, This is mind, This is my self”
are three ways of craving and clinging.
(c) Nimitta (signs), Paṇihita (excellence, etc) and
Attajiva are three objects of craving and
clinging.
(d) Animitta, Appaṇihita and Suññata are knowledge
of doing away with craving and clinging.
(a) Explanations
Three dhammas of craving & clinging
1. Maññamaṃ māno – Mannanaṃ – misconception; māno -
misconception;
2. Tassanaṃ taṇhā – clinging and craving.
3. Dassanaṃ diṭṭhi – wrong view.
Three ways of craving and clinging
1. Eso has’mi – This am I;
2. Etaṃ mama – This is mine.
3. Eso me atta – This is my self.
Clinging by Misconception
1. Eso – this; ahaṃ – I; asami – am; māna (conceit)
(This am I) – Clinging by māna (conceit)
2. Etaṃ – this; mama – is mine (This is mine)
- Clinging by Craving (Taṇhā).
3. Eso – this; me – my; atta – self (This is myself)
- Clinging by Wrong View.
Three Objects of Clinging

Nimitta
To memorise: - (1) individual, being, I, others, man, woman, head
and other parts of the body, etc. are all
Nimitta.

Paṇīhita.
(2) beautiful, marvellous, charming, delightful,
glorious, enchanting, etc. are the traits
of Paṇihita.

Attajiva
(3) All kinds of actions, thinking, speaking,
observing, enjoying, changing, etc. are atta
 and the duration of their existence, years,
months, days are jīva.

Explanations
When there is a tree, depending on it, there appears its shadow (image). There also appear the
shadows of its branches, twigs, shoots, leaves, flowers, fruits, etc. It should be noted that the tree
is not the shadow (image) and the shadow is not the tree. The shadow appears dependent on the
tree. The large and small shadows (images) of the tree, branches, twigs, shoots, flowers, fruits,
etc. appear dependent on the group compositions of matter (aṭṭhakalāpa).
The group compositions of matter are not trees, branches, etc.; trees, branches, etc. are not
group compositions of matter. Large and small shadows of tree, branches, etc. appear depending
on group compositions of matter. Depending on large and small shapes and appearances of trees,
branches, etc. large and small shadows of trees, branches, etc. appear. Thus two kinds of shadows
(images) appear from group compositions of matter in the tree.
First shadow – The first kind of shadow appears depending on the shapes and appearances of
the tree, its branches, etc.
Second Shadow – The second kind of shadow of the trees, branches, etc. appear on the
ground.
Ordinary people know only the second kind of shadow; they do not know the first kind.
In like manner, two kinds of shadows (images) appear from the khandhas (bodies) of beings:-
1. The shadow (shape and appearance) of a human being or
other beings.
2. The shadow (shape and appearance) of parts of the khandha
such as head, body, legs, hands, neck, etc.
Then the head includes many large and small shadows, e.g. shadow of top of the head, of
forehead, face, eyes, nose, mouth, chin, ears, etc.; the body includes many large and small
shadows, e.g. chest, abdomen, pelvis, back, waist, sides, etc.
In like manner, there are shapes and appearances of
hairs of the head totalling ..... 24,000,000
hairs of the body totalling ..... 99,000
toe nails totalling ..... 10
finger nails totalling ..... 10
teeth totalling ..... 32
thin and thick skins totalling ..... 2
lumps of flesh totalling ..... 900
arteries and veins totalling ..... 900
bones, big and small, totalling ..... 300
There are also very many other shadows, such as shadows of brain, marrow, liver, lungs,
membrane, large intestines, small intestines, etc. If a substance of the size of an atom is
perceived, it should be taken as a shape or shadow.
(The above deals with the first kind of shadow)
The shadow or image of a person caused by the light of the sun or fire, or reflected in a mirror
or in the water belongs to the second kind of shadow (image).
Shadows of Mental Aggregates
The shadows of nāmakkhandha (mental aggregates, e.g. aggregate of sensation, of perception,
etc.), such as the appearance of seeing, hearing, thinking, knowing, happiness, unhappiness,
wanting something, not wanting something, being angry, not being angry, being pleased, not
being pleased, etc. are shadows shed by mental aggregates upon rūpakkhandhā (aggregate of
matter).
Shadows cast by five Khandhas
The shadows that emanate from the five aggregates (khandhas) are movements of parts of the
khandha (body), e.g. motions of sitting, rising, standing, walking, bending, stretching, talking,
etc. All shadows and images which arise in association with the five khandhas are called
‘Nimitta’ (signs).
Animittanupassanāñāṇa
When the yogi comprehends well the group compositions of matter (aṭṭhakalāpa rūpa) which
actually, definitely and surely exist in the tree and the impermanent (anicca) characteristic of
matter, the first kind of shadow, such as shapes and appearances of the tree, branches, twigs,
shoots, leaves, flowers, fruits, etc. will all fade away from his mind. He sill clearly perceive that
they are not the kind that actually and really exist; that they are merely phantoms and illusion
which appear like magic in the mind.
In the same way, if the yogi comprehends well the elements of mind and matter which
actually and really exist in beings and their impermanent nature, the signs (nimitta) of matter, of
mind, of mind and matter, such as, individuals, beings, large and small parts of the body, etc. will
all fade away from the mind. He will clearly perceive that they are not the kind that actually and
really exist, that they are merely phantoms and illusions which appear like magic in the mind.
When these shapes and appearances disappear, the actions (kiriya) concerning individuals and
beings, e.g. the individual looks, sees, smells, hears, sits, rises, stands, goes, laughs, smiles, etc.
will also disappear from the mind. When the corporeality, appearances, signs, behaviour, etc. of
individuals and beings disappear in the mind, the signs such as ‘I’, ‘He’, ‘man’, ‘woman’, etc.
will all disappear too.
As this knowledge (ñāṇa) which banishes from the mind all the sings of matter, of mind, and
of mind and matter which arise from mind and matter and which cover and protect their real
nature is called Animittanupassanāñāṇa.
(b) Great subtlety and extremely rapid arising
and dissolution of the four great primary
elements.
If the substance, appearance, sign or mark of an object of the size of a paramāṇu (thirty-sixth
part of an atom), or an atom (aṇū) is perceivable, it should be noted it is not the kind which
actually and definitely exists but is a phantom or an illusion the magician makes one to believe.
The reason is that when matter called atom is crushed, it really breaks into pieces. An atom is
made up of many kalāpas (group compositions of matter) and there are spaces in between these
kalāpas, it must be understood.
When an atom breaks up it breaks at the (intervening) spaces in between kalāpas. Then the
atom disappears and the broken pieces become parāmaṇus. When these parāmaṇus break up, the
name parāmaṇu disappears. The pieces might become some kalāpas which will not break up any
more and vanish.
Thus there is really no atom element or atom kalāpa. There are only signs or marks (nimitta).
There is really no parāmaṇu element or kalāpa. There are only signs or marks. The parāmaṇu is
not visible to the naked eye; it can only be seen through the power of the divine eye
(dibbacakkhu). Even such minute parāmaṇu contains many group compositions of matter
(kalāpas), great quantities of the element of earth (paṭhavī), of water (āpo), of fire (tejo), of air
(vāyo), and of intervening space element, not to say of objects larger than parāmaṇu.
[This is to show great subtlety of pure paramattha element.]
In the same way no matter or corporeal object comes into existence without the four great
primary elements – earth, water, fire and air. All kinds of light – sunlight, moonlight, starlight,
firelight, diamond light, emerald light, ruby light, electric light; of shadows – shadows of trees,
of people, etc. which appear on the ground; shadows and images of the sun, the moon, people,
trees, etc.; reflections in the mirror or surface of water; shadows appearing in the darkness of
night; all kinds sounds, of winds – south winds, north winds, etc; the smells and scents carried by
wind, etc. contain the four great primary elements. No matter can come into existence without
these four great primary elements which form the basis of all matter.
The great primary elements, the Mahābhūta rūpas, contained in shadows and lights and those
primary elements that serve as the basis and support in the bodies of beings, and those primary
elements which serve as the basis and support in stone pillars, rocks, iron posts, lumps of iron,
trees, logs, etc. are of the same nature in that they have no substance or shape whatsoever, even
of the size of an atom or a parāmaṇu and in that they have just the quality of action (kiriya). The
only distinction between them is the difference in the density of kalāpas they are made of.
[This also shows the extreme subtlety of the
Mahābhūta-rūpa – great primary elements.]
Function of Tejo Element
Of the four great primary elements, Mahābhūtas, the function of Tejo, great primary element
of fire (temperature) are:-
1. burning up, maturing and destroying the co-existing great
primary elements;
2. growth and development of new kalāpas of matter.
It goes on performing these two functions without stopping even for the twinkling of an eye.
Of these two functions when the growth of new kalāpas gains strength, in place of one kalāpa
which burns up, there arise many new kalāpas. Think of a day to day growth of trees. When the
growth of new kalāpas loses strength, there are more kalāpas burning up than mew kalāpas
arising to take their place. Think of decaying and ageing of trees. When the rates of burning up
and that of the arising of new kalāpas are equal, the growth and decay are in a state of balance.
When there is much fuel, the flame grows; when there is less fuel, the flame dwindles. When
the fuel is exhausted, the flame goes out.
From the observation of the nature and characteristics of ordinary fire in the world, one can
understand the two functions of the element of fire.
The Sīta tejo (element of cold) also has two functions of burning and growth. Think of river
water, sea water and world-destroying-water. Their growth, development, stability and decline
are the functions of Sīta tejo.
When the great subtlety and delicacy of the paramattha elements and the two functions of the
element of Tejo are considered together, one will definitely see in our bodies the existence of a
phenomenon which is incessantly dissolving at all times without any let up even for the
twinkling of an eye and the existence of another phenomenon which is incessantly arising and
developing at all times without any let up even for the twinkling of an eye. When contemplating
to comprehend clearly the dissolution and disappearing of the phenomenon, one should strive to
see it like the burning of a pile or heap of cotton wool or a pile or bundle of paper. When
contemplating to comprehend clearly the arising and development of phenomenon, one should
strive to see it like clouds rapidly filling up the sky or the rising of the tide in the river. Both the
arising and dissolution of phenomena will be comprehended clearly by systematically observing
through the wisdom eye; otherwise there would be confusion.
[This is just a hint to highlight the extreme subtlety and the rapid arising and dissolution of the
four great primary elements, mahābhūtas.]
(c) Contemplation of four Ākāsas
Paṭhavī Ākāsa
There are two kinds of Ākāsa dhātus, element of space. One is the space in between, that
separates one another of the co-existing kalāpas and the other is the space separating (dissolving
of) old matter and the (arising of) new matter. Of these two kinds, the first that separates the co-
existing kalāpas has already been dealt with, with regard to aṇu and parāmaṇu. (atoms).
In the case of the space separating the end of dissolution of old matter and the beginning of
the arising of new matter, which follow each other, all nāma (mind) dhamma and rūpa (matter)
dhamma are just actions or qualities. Each action or quality (kiriya) is either a nāma dhamma or a
rūpa dhamma. There is always a separating space in between one rūpa kalāpa and another.
The example is the existence of state between the thin and thick skins of a human being. The
thin skin can be separated from the thick skin. The thick skin is separated from the membrane by
space, and thick skin can be separated. There is space in between bones and flesh and the flesh
can be separated. This space is not like the emptiness which can be seen through. Though the two
ends touch, there is really an intervening space. Likewise there is an intervening space between
the end of old kiriya and the beginning of the new kiriya.
Example of Lac
A very hard lamp of lac is put into an intensely burning charcoal pit to melt it into clear liquid.
Here the extreme hardness is a kind of action or quality (kiriya). a kind of paṭhavī belonging to
the family of Sīta fire element. As soon as the lump gets into the intensely burning charcoal pit,
the heat of element of oṇhā (tejo) fire begins to burn starting from the bottom layer progressively
awards and the coldness of element of Sīla (tejo) fire begins to cease step by step. The action or
quality of hardness which has arisen together with Sīla fire element ceases progressively along
with Sīla fire element. The action or quality of softness which has arisen together with Oṇhā fire
element changes progressively and turns into clear liquid.
If the yogi keeps on observing attentively, he will clearly see the action or quality of hardness
dissolving and dissolving, softening and softening, the lump disintegrating and dissolving and
melting and melting. In other words, the action or quality changes, it is evident. The hardness
disappears and gets softer and softer step by step. When water is poured on and the element of
oṇha tejo ceases and the element of Sīla tejo dominates, the softness ceases step by step and the
lump changes back into hardness and it becomes very hard again.
No attention should be paid here to signs and appearances (nimitta), viz. Lac, a lump of lac,
liquid lac, etc. Attention should be fixed only on the action of hardness, the action of softness,
which are the real element of the earth.
Method of Observation
Observe whether the first (original) hardness can remain as it is till it turns into liquid. When
this is done, it will be observed that the first (original) hardness cannot remain as it is and it turns
into liquid. The step by step dissolution of hardness and the step by step arising of softness like
the rising of waves in the sea will be clearly perceived in the mind. The yogi will comprehend
clearly in his mind the separating space in between the end of the dissolutions and
disappearances of the former paṭhavī and the beginnings of the wave like appearances of new
paṭhavī.
 The ākāsapaticcheda (measurement of space) is infinitesimal; it divides into hundreds and
thousands in the twinkling of an eye. The yogi should contemplate the action (kiriya) of paṭhavī
which is apparent in his mind by dividing it into parts. He might contemplate by dividing it into
groups of hardness, of softness and of liquidity. When he contemplates the dissolution, he should
do each part completely. He should also contemplate conversely whether the very soft paṭhavī in
the liquid state can remain as it is before it turns hard again.
Āpo Ākāsa
With respect to Āpo ākāsa also, contemplate the step by step dissolution of the element of
Āpo beginning with its original state of hardness and ending with its liquid state; the arising of
the state of fluidity by degrees like a spring and the dissolution by degrees of fluidity. Then
contemplate beginning with the quality of cessation of fluidity and the changing back into the
original hardness and the intervening space in between the states by breaking into parts.
Tejo Ākāsa
Contemplate step by step changes in coldness and step by step changes in hotness by breaking
them into parts.
Vāyo ākāsa
Contemplate Vāyokāsa by breaking the action of extension into parts and degrees.
When a yogi can comprehend well the arising and dissolution of the four great primary
element together with the separating (dividing) element ofkāsa (space) in a piece of lac, he would
be able to comprehend well the same not only in his own body but even in Mount Meru and the
Great Earth. As soon as he fixes his mind on the impact of the heat of fire upon a piece of lac, he
perceives the changes in the action (kiriya) in the lac as if he sees them with his own eyes. He
perceives the disintegration of the old actions and the arising of new actions. If the lac is actually
put in the fire, he would really see the changes with his eyes.
“Seeing with the eye” here means seeing only the “momentary existence” (ṭhiti). The end of the
dissolution and the beginning of the arising is not usually seen; the separating space between the
end of dissolution and the beginning of arising is not also usually seen. Only by relating the old
to the new momentary existence (ṭhiti), it is seen.
By seeing and observing thus the dissimilarity between the actions of momentary existence
(ṭhiti) of matter, the change in the matter is known by the door of consciousness (manodvāra). It
knows the dissolution of the old actions, the arising of new actions and the dissimilarities
(changes) in the actions.
In this ----
1. knowing the dissolution of old action is knowing the bhaṅga (dissolution) of old
matter.
2. knowing the arising of new actions is knowing the arising of new matter (upāda)
3. knowing the dissimilarities (changes) in the actions is knowing the separating
(dividing) space (ākāsapariccheda).
Though the yogi knows thus because he is obsessed by the conception of shapes and signs of
the piece of lac, he perceives only sighs and shapes in his mind. He does not specifically know
the dissolution, the disappearance and the cessation of old actions as a distinct element or
dhamma of death (maraṇa). He only goes by the superficial appearance and sign of lac. In the
same way, he does not know the arising, the coming into existence of a new action as a distinct
element or dhamma of jāti (birth), nor does he know the change of actions, which is the
separating (dividing) space between actions as a distinct element or dhamma of ākāsapariccheda.
 Only by discarding the misconception caused by the signs and appearance that it is a piece of
lac which does not actually exist (in the ultimate sense) and only by contemplating the real
paramattha elements of hardness, cohesion, coldness, heat, extension, etc. would the yogi be able
to perceive discriminately the functions, actions and so on of maraṇa (death), jāti (birth) and
ākāsa (space) elements. Efforts should be made till each of these three dhammas are clearly
comprehended in the yogi’s knowledge. This should be noted.
The above explanation is given to show that the dhamma of impermanence (anicca) is already
embraced in out normal knowledge and that it is not a dhamma beyond our comprehension.
Because we have not discarded nimitta dhamma from our mind, we lack proper understanding of
the four great primary elements and we do not give necessary attention to the three great
dhammas (maraṇa, jāti and ākāsa), even though we see anicca (impermanence), we do not know
it is anicca. This fact should serve as an encouragement to the yogis to strive harder.
(d) Why signs of impermanence are not
perceived.
Kissa amanasikārā kena paṭicchannattā anicca
lakkhanaṃ na upaṭṭhāti; udayabbayānaṃ amanasikārā
santatiyā paṭicchannattā anicca lakkhaṇaṃ na
upaṭṭhāti; udayabbampana pariggahetwā santatiyā
vikopitāya aniccalakkhaṇaṃ yāthāvasarasato upaṭṭhāni
(From the Commentary)
For not paying attention to what and for being hindered (blinded) by what, beings cannot
perceive the signs of impermanence (anicca)? For not paying attention to perceive clearly the
arising and the passing away of phenomena as separate distinct elements and dhammas and for
being hindered or obstructed by nimitta (signs and characteristics), beings cannot comprehend
the signs of impermanence (anicca lakkhaṇa). By striving to perceive clearly the arising and the
passing away of phenomena as separate distinct elements and dhammas and by blowing away
with knowledge the nimitta dhamma called Santati Paññatti, signs of impermanence and their
real functions will be comprehended in the minds of beings.
(The above is the essence of the Commentary
quoted).
The Sammoha (infatuation) dhamma which is like the mother of attadiṭṭhi (wrong view that
there is self) has completely shrouded the four great primary elements and the three dhammas.
The magician (citta viññāṇa) has always created nimitta dhamma (signs, marks) which do not
really exist. Even though beings see the elements and the three dhammas plainly.
Why do they know them not, though they see them? In this world when one personally sees
an object, we say one sees it plainly. If one knows not discriminately what dhamma or element it
is, we say, one does not know it.
When it is said “Through one plainly knows but does not see”, it means that there are persons
in this world who have learnt from the Piṭakas that this body is made up of four great primary
elements but they do not distinctly see the four great primary elements in their bodies.

Clarification of the Two Points

Hardness, roughness, softness, subtlety are all personally experienced. Likewise cohesion,
liquidity, fluidity, hear, burning, warmth, coolness, coldness, extension, expansion, rising,
moving, etc. are all personally experienced; so also are disintegration, changes in appearances,
the arising of new or different appearances, differences between new and old appearances. They
do not comprehend with knowledge that each appearance is a separate and distinct element. They
take all appearances to be nimitta. When they feel the body, they know it is hot, warm or cold,
but do not know it is the element of tejo. Taking only the nimitta, they know the body is hot, the
back is hot, the stomach is hot, etc. They know the heat has disappeared, the warmth has
disappeared, the cold has disappeared. They do not know that this disappearance is the cessation
of Tejo called the element of maraṇa (death). They know that it is hot, the heat has arisen. It is
cold, the cold has arisen. They do not, however, know that it is the arising of jāti, the dhamma of
birth.
In order to make the point clear, it will be explained in relation to the 32 parts of the body.
Paṭisambhidāmagga
The Buddha has taught, “Kesakāyaṃ, lomakāyaṃ, nakhakāyaṃ, dantakāyam .....” in the
Paṭisambhidāmagga Pali. According to this Pali text, there are 32 parts of the body, such as hairs
of the head, hairs of the body, etc. That is there are 32 kāya khandhas. As it is said that the
number of hairs of the head totals 24 million, there are 24 million keds khandhas. Likewise there
are:
khandhas called hairs of the body .... 99,000
khandhas called nails of fingers
and toes .... 20
khandhas called teeth .... 32
khandhas called skins .... 2
khandhas called flesh .... 900
khandhas called veins and arteries.... 900
khandhas called bones .... 300
and strive to perceive they separately.
In each hair of the head, there are four kāyas (khandhas), viz. Paṭhavī kāya, āpo kāya, tejo
kāya and vāyo kāya.
1. All action (kiriya) of hardness which is the base of
whole hair is called paṭhavī kāya.
2. All action (kiriya) of cohesion of the whole hair is
called Āpo kāya.
3. All action (kiriya) of heat when it is hot and of cold
and when it is cold is called Tejo kāya.
4. All action (kiriya) of extension which is the force of
tejo kāya is called Vāyo kāya.
It means that one single hair of the head has four kāyas (khandhas).
There are also two lakkhaṇa dhātus (element of sign or mark), the incessant arisings and the
incessant dissolutions of these four kāyas (khandhas). There are the Ākāsapariccheda dhātu, the
space which divides, separates the kalāpas and the endings and arisings of phenomena. There are
also shapes and appearances (Santhana Nimitta) created by the mind and consciousness and the
signs of continuity or duration (Santati Nimitta). These two kinds of nimittas are just notions or
designations (paññatti). These two Nimittas last till the life of the hair ends. The hair sometimes
lasts even after death of the person; loose coils of hair might be seen at the graveyards. These
two Nimittas have no arisings, no dissolutions. They are not impermanent (anicca), not dukkha.
They belong to the nicca (permanent) kind of dhamma.
The beginning of the arising of the four kāyas, upon which these two Nimittas depend, is
taken to be the arising of these two Nimittas. The final dissolution of the four kāyas at the
graveyard is taken to be the dissolution of these Nimittas. Therefore beings who are obsessed
with these Nimittas think that the hair comes into being only once and goes out of existence only
once. They are under the impression that as long as they live till their bodies reach the graveyard,
unless some calamity occurs, the hair does not dissolve and arise again and again. They think
that the whole khandha (body) of beings is a lump of Nimittas, a lump of Nicca (Permanence).
Of the two Nimittas, the Santhana Nimitta (appearance and shape) has grouped together and
concealed the four kāyas (khandhas) under the name of hair.
1. Beings do not discriminately know the action (kiriya) of hardness in the hair as
paṭhavī dhātu; they merely know that the hair is hard.
2. Beings do not discriminately know the action of cohesion in the hair as Āpo dhātu;
they merely know that the hair is cohesive;
3. Beings do not discriminately know the action of heat and cold in the hair as tejo
dhātu; they merely know the hair is not or cold;
4. Beings do not discriminately know the action of extension in the hair as Vāyo dhātu;
they merely know that the hair is stiff.
The Santati Nimitta (continuity of appearance or sign) has completely shrouded hundreds and
thousands of arisings and passing always of the four kāyas within each hair. They misconceive
that there is only one arising and one passing away of the hair in its whole life.
Among the four kāyas (khandhas) of the hair, tejo kāya is a mass or lump of fire, a mass or
lump of heat, warmth, coolness or cold. The heat and cold has two functions, viz.
1. to burn up incessantly the paṭhavī kāya, āpo kāya, and vāyo kāya which co-exist with
it and are in its proximity.
2. to make fire grow as soon as it catches the other three
kāyas.
Thus heat has these two functions and the cold also has these two functions. The growth of the
fire here means the growth of heat by degrees and the growth of cold by degrees. Whenever a
new fire of heat or cold starts, the other three kāyas are always involved.
Growth of Fire
The growth of oṇha fire (heat) should comprehended by closely watching the glowing embers
or flames. The growth of sīta (cold) fire should be comprehended by closely watching the current
in the river or springs. It means the quivering and seething motion, the arising and flowing
motion. If the hair has opportunity to develop its tejo kāya for a number of days, months or
years, for that length of time the Sanṭhāna Nimitta (continuity of sign) would be conspicuous.
When the growth of the fire ceases, there is nothing for the Nimitta (sign) to depend upon and
exist; it disappears. If the growth of fire is well comprehended, the yogi will perceive the
incessant arising and dissolution of the hair.
When he thoroughly perceives the incessant arisings and dissolutions of the hair thus, he will
be able to perceive the incessant arisings and dissolutions of the Great Earth, Mount Meru,
forests, hills, trees, and other masses or lumps of matter; not to say of the bodies of beings.
Seeing the ‘quivering and seething motion’ is to be taken in relation to the arisings and
dissolutions.
Therefore -
1. the ending point of dissolution of the foregoing batch of
 the four kāyas,
2. the beginning point of the arising of the next or follow-
young batch of the four kāyas,
3. the gap or the dividing space which always exists in
between the above two points called Ākāsapaccheda
(that is, these two points and the intervening gap) should be thoroughly perceived.
[The above deals with the four kāyas, the two points, viz. End of dissolution and the starting
of the arising of phenomena, the dividing space between these two points in the hairs of the head,
which depend on the heat or cold of Tejo dhātu and which incessantly arises and ceases in the
bodies of beings and (other things) in the whole world according to changes in temperature
conditioned by positions of heavenly bodies, e.g. the sun, the moon, the stars and by different
times of the day. Compare it with the example of lac.]
There also are the four dependent matter in the hair, viz. Vaṇṇa (colour), gandha (odour), rasa
(taste) and ojā (nutriment). When the yogi can comprehend the arisings and dissolutions of the
four kāyas, he will be able to comprehend the arisings and dissolutions of these four dependent
matter (upādā rūpa). Colour called vaṇṇa (however) is very close and similar to appearance
(Saṇṭhāna Nimitta). Special attention should be given to eradicate the concept of this vaṇṇa
(colour) element. When the yogi contemplates the dissolution of paṭhavī kāya, he should
contemplate also the dissolution of vaṇṇa (colour) dhātu together with it at the same time.
In the same way, in contemplating the dissolution of cohesion of Āpo kāya, the dissolution of
heat and cold of tejo kāya and the dissolution of the impetus of vāyo kāya, he should contemplate
the dissolution of vaṇṇa dhātu together with them at the same time. Though the yogis clearly see
the black colour of hair, they do not know it as a separate element; even when they know it as a
separate element, they do not see it discriminately. The same remarks apply to odour, taste and
nutrition. As in the case of the hair of the head, strive to contemplate with regard to hairs of the
body, nails of fingers and toes, teeth, skins and other parts of the body till one thoroughly
perceives the four kāyas, the end-point of dissolution and the starting-point of arising, the
dividing space in between these two points and two Nimittas.
The roles played by two Nimittas are very great in the eighteen paṭhavī parts of the body with
the exception of the hairs of the body.
1. If the yogi perceives the appearance of a substance even
as minute as an atom, it is called Saṇṭhāna Nimitta.
2. If the yogi perceives the lasting of an object even for
one minute or one hour, it is called Santati Nimitta
(sign of continuity)
A hill is nothing but a heap of tiny particles of the size of mustard seeds. The appearance of
the hill conceals the existence of the mustard seed size particles it is made up with. The
paramattha dhammas really exist but because of the deception of the mind consciousness, the
two nimittas conceal this fact. The yogis should strive to bring the paramattha dhammas to light
by violently blowing away the Nimittas with the aid of knowledge. Only light can vanquish
darkness. Darkness flooding a room at night can be dispelled only by light. There is nothing else
which can destroy darkness. Even a powerful bomb or a cannon is of no use. When light comes,
darkness vanishes instantly without leaving even a dark patch of the size of an atom.
Likewise, the darkness of Nimitta can only by vanquished by knowledge (light) which can
perceive the true nature of the elements. When that knowledge is attained, the darkness of
Nimittas vanishes. Being overwhelmed by the darkness of Nimittas is the same as being
overwhelmed by the darkness of ignorance (avijjā). Due to the presence of Sammoha
(infatuation) in the mind, the darkness of Nimittas arises. When knowledge which comprehends
the dhātus (elements) gradually comes into being in the mind, Sammoha gradually disappears.
Misconception also gradually vanishes.
Because of this Sammoha (infatuation), the yogis are always seeing the two Nimittas in their
consciousness, and two wrong views, namely, Nicca diṭṭhi (that all things are permanent) and
atta diṭṭhi (that there is self) reign over them. These two wrong views give birth to ten evil or
demeritorious dhammas (duccaritas) and out of these dhammas arise existence in the nether
regions (Apāya).
If the yogis are afraid of the dangers of wrong view, demeritorious dhammas and rebirth in
nether regions, they should strive energetically and diligently to comprehend the true nature of
the elements (dhātus) and to gain insight.
Eye covered with Cataract
A person with both eyes thickly covered with cataract has to live in sheer darkness even in
broad daylight. He sees only darkness but the darkness he sees is not real because it is broad
daylight. It does not really exist. It is just an illusion, something that deceives the mind, a false
impression. When proper treatment is given to the eyes and the cataract is removed and the eyes
regain their sensitivity, the surrounding darkness disappears.
1. The eye is like the mind;
2. The blind person is like the beings;
3. The sensitivity of the eye is like inborn knowledge;
4. The cataract is like avijjā sammoha (ignorance and
infatuation);
5. The darkness surrounding the 10 directions the mind might
turn to are like the Nimittas.
The inborn mind and consciousness of beings seldom see or perceive things as they truly are.
Even in a being, there are innumerable misconceptions of things.
Demented person
A demented person takes fire to be gold, the surface of water to be ground, the sky to be an
expanse of water, trees and bushes to be a palatial abode. It is just a trick of the mind. The mind
of worldlings who have not comprehended the true nature of the dhātus is just like the mind of a
demented person.
The demented person’s thinking of the empty sky to be an expanse of water or sea is like the
thinking of worldlings about the two Nimittas. The elements of mind and matter (nāmarūpa)
really exist and such dhammas that really exist, however, are not of the nicca (permanent) kind
that can last even for the duration of twinkling of an eye or a flash of lightning. They are of the
anicca (impermanent) kind and anatta (non-self) kind. The two Nimittas do not really exist. They
are wrongly perceived by the mind and consciousness as matter which is permanent and self.
The two Nimittas are the misconceptions which take the elements of nāmarūpa (mind and
matter) that have no substance to be those that have substance. The demented person thinks the
sky as an expanse of water. It is not really water as the demented person thinks and is of no use.
It is just an obsession. In the same way, beings take elements of nāmarūpa as two Nimittas that
are permanent and self. As these nāmarūpa are not what they take them to be, they are utterly
useless for functioning as nicca (permanent) and atta (self).
Nicca and Atta function means lasting or surviving of beings in their original state for a
hundred or a thousand years as long as they wish with no change whatever, even though they are
struck by thunderbolt and are not protected, supported or properly looked after. The
rupakkhandhā and nāmakkhandhā do not have these two functions.
Flame Example
The flame which depends on wick and oil or kerosene for its existence weakens when the
supply of these requirements diminishes, and dies when the supply is exhausted. Without wick
and oil or kerosene, the flame cannot remain as it originally is even for the duration of the
twinkling of an eye; it dies.
Even when there is a sufficient supply of wick and oil or kerosene, it dies in a short time if it
is attacked by wind, water or other enemies.
Likewise, rūpakkhandhā and nāmakkhandhā come into existence and remain alive dependent
on temperature (utu), and nutriment (āhāra) when in the mother’s womb. They cannot remain
alive even for the duration of the twinkling of an eye without temperature and nutriment; they
die. After birth also, they remain alive dependent on temperature and nutriment produced by rice
and other nutriments they take. Without depending on utu and āhāra all the internal khandhas
cannot exist even for the duration of the twinkling of an eye; they die.
Although they are supported by temperature (utu) and nutriments (āhāra), when violently
attacked by internal and external dangers, they are destroyed in a short time.
Without the support of temperature (utu) and nutritious essence (oil) (āhāra) produced by rice
and other nutriments, with the onslaught of extreme internal and external dangers, with their
unchangeable permanent quality (nicca), with the quality of self (atta) which fulfils their wishes,
the rūpakkhandhāand nāmakkhandhā of beings cannot, on their own, survive even for the
duration of the twinkling of an eye.
In this world, we are seeing daily with our eyes that both marine and land animals are
stringently occupied with the saṅkhāra dukkha of striving to remain alive, searching for food,
keeping constant vigilance against internal and externa dangers.
There is no one in this world, who can, neglecting this saṅkhāra dukkha, remain alive for the
whole of his life span wholly on the strength of nicca (permanent) and atta (self) qualities of his
khandhā. He cannot do it even for one day. The nutritious essence produced by the nutriment
taken each day can nourish all parts of the body of a human being for only seven days and for a
deva for one or two months, it is said. When that essence is used up, the internal khandhas cannot
remain alive even for the duration of the twinkling of an eye. Only coarse utuja matter (matter
conditioned by utu) is left as a corpse.
The two Nimittas cannot prevent the dissolution of the khandhas even as minute as an atom.
The khandhas of beings go on functioning for months and years in spite of the stringency of the
saṅkhāra dukkha because of the great trouble and care needed to recondition them. This is
wrongly thought to be the power of nicca, atta and jīva of the two Nimittas. Suppose the
khandhas and Nimittas have the power of having one’s wishes fulfilled without the need to be
reconditioned, beings should be able to live as long as they wish, for a hundred, a thousand
months or years.
As it is, beings cannot remain alive even for one hour or day entirely on their own wish. From
this, it should be definitely understood that atta has absolutely no power whatever.
Suppose there were jīva (life) which could exist for one day. Even though it were, within that
one day, struck by a hundred thunderbolts, the khandhā would not be destroyed. Suppose there
were life which could exist for one day, two days, three days, one month and so on up to 100
years. Then those khandhas and Nimittas should be able to exist for a hundred years without the
need for reconditioning.
During those hundred years, even though a hundred thunderbolts struck them, they would not
be destroyed. It is however not so. At any time the supply of nutrition is cut off, they will perish
at once. At any time, they are attacked by violent dangers, they will perish. There is, therefore,
absolutely no jīva which can exist (on its own) for one hour, not to say one day, months and
years depending entirely on protection, support and proper bringing up and maintenance.
Supposing it is contended that khandhas are atta; they are really atta; that if they are properly
maintained and free from dangers, they will fulfil the wishes of beings by remaining alive their
full life span; the khandhas are indeed individuals, indeed beings; they are ‘I’; as they are ‘I’ they
fulfil my wishes; I govern the khandhas; the khandha is ‘I’; ‘I’ and the khandha are the same; In
my whole life the khandha and ‘I’ have done whatever I have wished; the khandha and ‘I’ will go
on doing whatever I wish to do in the future also.
The statement in the above contention “if they are properly maintained and free from dangers,
they will fulfil the wishes of beings” amounts to saying that they would fulfil the wishes of
beings only on condition that they are properly maintained. They would not fulfil the wishes of
beings unless they are properly maintained. It is clear that the wishes by themselves cannot
accomplish anything and the primary stress is placed on proper maintenance. Entirely on account
of conditioning and maintenance the wishes are fulfilled, not because of the power of the wishes.
‘Fulfilling the wishes’ is just a mental impression. It is a very subtle point.
With regard to the words, “the khandhas are indeed individuals, indeed beings; they are ‘I’”, if
the two Nimittas were khandhas, were four great primary elements, the khandhas should be
individuals, beings, and ‘I.’ The Nimittas however, are not khandhas or the four great primary
elements; they are not anything. That it is just a trick of the mind has already been clearly
explained above. It is just like the thinking of the demented person of an expanse of the sky as an
expanse of water. The khandhas and primary elements which are of anicca (impermanent) nature
are covered up by two Nimittas which are of nicca (permanent) nature. Over and above these two
Nimittas are the nomenclatures, names and designations, etc. such as individuals, beings, ‘I’,
others, man, woman and so on. It is very subtle.
These designations of Nimitta and Satta (living beings) will disappear by themselves when the
yogis clearly perceive the four great primary elements together with end-point of arising and
starting-point of bhavaṅga mind as shown in the example of darkness and light. With reference to
the remarks that “as the khandhā is ‘I’, it fulfils my wishes and that in my whole life the khandhā
and ‘I’ have done whatever I have wished,” it should be pointed out that depending on the
nutriments fed and reconditioning done in days past, all mental actions (e.g. thinking, planning)
and physical actions (e.g. talking, movements of body) can arise in future according to one’s
wish. They do arise in the future because of the power of one’s wish. If the khandhas were not
fed and reconditioned in days past, the five internal khandhas would have been destroyed at the
time of their birth from the mother’s womb. They would not have survived. This is as clear as
day light.
Special Point to Note
The saṅkhāra dhamma, by nature, can be conditioned to achieve the desired result; without
conditioning it no result will be achieved by itself. When it is said that the universal monarch can
cause a shower of precious stones to fall from the sky by clapping his hands, pre-conditions are
necessary for such a miracle to materialise. He must have done a special deed of merit in his past
existences to acquire such a gift. Then he must clap his hands. It will not come about merely by
chance.
1. Knowing what actions will produce what result is the concern of perception (saññā),
consciousness (viññāṇa) and
knowledge (paññā).
2. Conditioning is the concern of volition (cetanā) and
effort (viriya).
Those dhammas are not of the nature of Nimitta paññatti (designations of signs). They are
also not puggala (individuals). satta (beings), atta (self), jīva (life) paññatti (designations). There
are just paramatta (ultimate reality) and anicca (impermanent) elements which incessantly rise
and pass away hundreds of times in one sitting or an hour. They are therefore not puggala
(individuals) or Sattavā (beings) which know or condition anything. Apart from them, there are
no other separate individual or being which know or conditions anything. This is a very subtle
point. If one can discriminately perceive saññā (perception), viññāṇa (consciousness), paññā
(knowledge), cetanā (volition), and viriya (effort), one will have no difficulty.
[The two Nimittas of the paṭhavī parts of the body, e.g. skins, flesh, bones, etc. with the
exception of the hairs of the head, are too highly profound and the yogis might find difficult to
get rid of the misconceptions that they are nicca (permanent), dhuva (stable), puggala
(individual), satta (being), atta (self), jīva (life). How to do away with these two Nimittas has
therefore been explained elaborately above. The nine important parts are skins, flesh, bones,
brain, lungs, liver, heart, large intestines, small intestines.]
(e) Insight Meditation can be accomplished by
contemplating the four great primary elements
Only four great primary elements are shown here though there are 28 kinds of rūpakhandhā
(matter) because the Buddha has taught in the Fourth Aṅguttara Pāḷi Text that insight meditation
can be accomplished by contemplation of these four great primary elements.
The Pāḷi text reads:-
(a) Athakho Āyassmā rāhulo yena bhagavā tenupasaṅkami; upsaṅkamitvā ekamantaṃ nisīdi,
ekamantaṃ nisinnaṃ kho āyasmantaṃ rāhulaṃ bhagavā etadavoca yāca rāhula ajjhattikā
pathavīdhātu; yāca bāhirā paṭhavī dhātu. Paṭhavī dhātu yevesā, netaṃ mama, neso hasami, neso
me attā ‘ti yathābhūtaṃ sammapaññāya daṭṭhabbaṃ, eva metaṃ yathābhūtaṃ sammapaññāya,
disvā paṭhavī dhātuyā nibbindati, paṭhavī dhātuyā cittaṃ virājeti.
(b) Yāca rāhula ajjhattikā tejo dhātu, yāca bāhirā āpo dhātu, āpo dhātu yevesā, netaṃ mama,
neso hasami neso me attā ‘ti yathābhūtaṃ sammapaññāya daṭṭhabaṃ, eva metaṃ yathābhūtaṃ
sammapaññāya disvā Āpo dhātuyā nibbindati, Āpo dhātayā cittam virājeti.
(c) Yāca rāhula ajjhattika tejo dhātu, yāca bāhirā tejo dhātu, tejo dhātu yevesā, netaṃ
mama, neso hasami, neso me attāti yathābhūtaṃ sammapaññāya daṭṭhabbaṃ,
sammapaññāya disvā tejo dhātuyā nibbindati, tejo dhātuyā cittaṃ virājeti.
(d) Yāca rahula ajjhattika vāyodhātu, yāca bāhira vāyo dhātu, vāyo dhātu yevesā, netaṃ
mama, neso hasami, neso me attāti yathābhūtaṃ sammapaññāya daṭṭhabbaṃ, eva
metaṃ yathābhūtaṃ sammapaññāya disvā vāyo dhātuyā nibbindati, vāyo dhātuyā
cittaṃ virājeti.
(e) Yāca kho rāhula bhikkhu imāsu catūsu dhātūsu nevattānaṃ na attaniyaṃ samanupassati,
ayaṃ vuccati rāhula ammadaso bhikkhu, acchajji taṇhaṃ, vivāddayi saṃyojanaṃ, sammā
mānābhisamayā antamakāsi dukkhassāti.
 Meanings
Rāhulo – Venerable Rāhula; yena – in that place; bhagavā – the Buddha; atthi – dwells; tena –
to that place where the Buddha dwells; upasaṅkami – approaches; upasaṅkamitvā – after
approaching; ekamantaṃ – at a suitable place (on one side); nisinnaṃ kho – sits; āyasamantaṃ -
(to) Venerable Rāhula; bhagavā – these words; avoca – says; Rāhula – Rāhula; ajjhatikkā –
which arises internally; yācapathavī dhātu – this element of the earth (paṭhavī); atthi – there is;
bāhirā – which arises externally; yācapathavī dhātu – this element of the earth; atthi – there is;
esā – these two kinds of paṭhavī; na mama – are not one’s own (property); eso – both these two
paṭhavī elements; na Ahasami – not ‘I’; eso – these two kinds of paṭhavī; na me atta – are not my
‘self’; iti evaṃ – thus; etaṃ – both these two paṭhavī elements; yathābhūtaṃ – as they really are;
sammā – well; paññāya – by insight; daṭṭhabbaṃ – must be viewed; evaṃ – thus; etaṃ – both
these two paṭhavī elements; yathābhūttaṃ – as they really are; sammā – well; paññāya – by
insight; daṭṭhabbaṃ – must be viewed; evaṃ – thus; etaṃ – both these two paṭhavī elements;
yathābhūtaṃ – as they really are; sammā – well; paññaya -by insight; disvā – viewing; paṭhavī
dhātuyā – at paṭhavī element; nibbindati – gets disgusted with; paṭhavī dhātuyā – at paṭhavī
dhātu; cittaṃ – the mind; virājeti – is free from attachment.
[At that time, the Venerable Rāhula approached the place where the Buddha was dwelling.
When he had taken his seat at a suitable place, the Buddha said to him: Rāhula, there is the earth
element which arises internally and there is the earth element which arises externally. Both of
them are just the quality of hardness. They are not ‘mine’, they ore not ‘I’, and they are not my
‘self.’ Thus, you should view both these elements well with knowledge, as they really are. When
you view thus, you will get disgusted with paṭhavī and you will be free from attachment to it.]
(Give the meanings of paras (b), (c) and (d) on the same lines.)
(e) Rāhula – Rāhula; yato – at that time; bhikkhu – the bhikkhu; catusu – the four;
imāsudhātūsu – in these elements; nevattanaṃ – having no atta or no essence; na attaniyam –
having nothing to do with one; samanupassati – perceives well; Rāhula – Rāhula; ayaṃ bhikkhu
– the bhikkhu who perceives thus; sammādaso – who perceives well; vuccati – should be said;
taṇhaṃ – craving; acchajji – is cut off; saṃyojana – fetters; vivaṭṭati – are cut off; sammā – well;
mānābhisamayā – being able to discard conceit; dukkhassa -all kinds of dukkha; antaṃ –
terminate; akāsi – is able to do.
(Rāhula, the bhikkhu who perceives well that the four great primary elements have no atta and
no essence and have nothing to do with one, should be said to have cut off craving and fetters
and having discarded conceit, to be able to terminate all dukkha).
Meaning of Paṭhavī dhātuyevesā
It is clear that the external element of the earth (bāhira paṭhavī) in the earth, forests, hills and
so on is not ‘mine’, is not ‘I’ and is not ‘my self.’ It is likewise clear in our mind and the action
(quality) of hardness in our bodies (ajjhatta) is not ‘mine’, is not ‘I’ and is not ‘my self.’ The two
kinds of paṭhavī (external and internal ) are identical. The yogis should not perceive the internal
(ajjhatta) paṭhavī as individual, being ‘I’, ‘mine’, ‘my self’, the Buddha has strongly urged.
Another method of contemplating the
four great primary elements.
Sīla Visuddhi
(Purity of Morality)
First of all, the yogis should strictly observe Ajivaṭṭhamaka Sīla (natural Sīla of the world –
see pages 19, 20, 21) for purity of morality (Sīla Visuddhi).
 Sīla Visuddhi
If the yogi can develop purity of mind (citta visuddhi), it is excellent, but if they cannot do it,
it does not matter very much. Those who do not specially strive to cultivate upacāra (proximate)
meditation bhāvanā and appanā (ecstatic) meditation bhāvanā, that is purity of mind, are called
Sukkhavipassaka yogis or Suddhivipassaka yogis. The present time is the time of
Sukkhavipassaka (that is those who gain insight by contemplating dry facts of nāmarūpa, mind
and matter). Therefore when the yogis have attained purity of morality, they should cultivate
dhātumanasikāra, right contemplation of the four great primary elements, dhātus.
Method of Contemplation
This khandhā (our body) has four great primary elements, called Paṭhavī dhātu, Āpo dhātu,
Tejo dhātu and Vāyo dhātu. They might also be called the Earth Element, the Water Element, the
Fire Element and the Air Element.
Three Kinds of Earth
The earth is of three kinds, viz. Loka (worldly) earth, Suttanta earth (20 paṭhavī elements),
Paramattha (ultimate reality) earth.
1. Two kinds of earth which are generally known as Silā paṭhavī (stones) Paṃsu paṭhavī
(soil) are loka (worldly)
earth.
2. Twenty paṭhavī elements, such as hairs of the head, hairs
of the body, finger and toe nails, etc. are Suttanta
earth.
3. As the above two kinds are visible, they are not
paramattha (real) paṭhavī earth. Even if it is as minute
as the size of an atom or a fraction of an atom, if its
appearance and substance can be perceived, the mind
cannot take cognizance of the paramattha earth. The mind
will be conscious only of its appearance. Only the action
(quality) (kiriya) of hardness is the real paramattha or
abhidhamma earth.
The two kinds of earth – loka and Suttanta earth – do not have real anicca (impermanent)
lakkhaṇa (sign). Only real paramattha earth has anicca lakkhaṇa. The real anicca lakkhaṇa is the
taking place of dissolution, cessation, death, disappearance of the elements many, many times
within the duration of an hour. The hair of the head of a person which has appearance or shape of
a substance not only does not dissolve, cease, die or disappear many times within an hour, but
can be seen scattered about the graveyard long after the death of the person. The hair has the
quality of hardness (kiriya) and only that quality is the real paramattha earth. That real
paramattha earth in the hair dissolves, ceases, dies, disappears many times in an hour.
The manner it dissolves
To perceive the dissolution of a hair, try mentally to curl a length of hair. Unless the real
paramattha earth, that is the quality of hardness of the earth element dissolves, it will not even
bend but will remain stiff. If it can be bent, it should be understood that the original earth
element (or hardness) has dissolved. It will be very difficult to perceive it. As it is said that the
real paramattha earth is just the quality of hardness, strive to perceive the changes taking place in
this quality of hardness in curling the hair.
Change in quality
 Change in the quality of hardness means the successive dissolution of the states of hardness
and the arising of new successive states of hardness.
If the changes in the quality can be perceived, there definitely are the successive dissolutions
of the old quality. If there were no dissolutions, there would not be any change. Strive to perceive
mentally the intervening dividing ākāsa (space) dhātu in between the successive dissolutions of
the old quality and the successive arising of new quality. Only when the yogi can perceive the
intervening, dividing ākāsa (space) dhātu, the concept of continuity (santati) will disappear.
The successive dissolution of old quality (kiriya) is called the real anicca lakkhaṇa is called
the real vipassanā ñāṇa (insight). The dissolution, cessation, dying, disappearance, etc. are called
anicca (impermanence); it is real maraṇa (death) dhamma. Only the perception of real maraṇa
dhamma is called real vipassanā ñāṇa (insight).
[This shows the real paramattha earth in the hair. On similar lines, yogis should understand
the method of analysing the water element, the fire element and the air element, by breaking
them into Loka, Suttanta and Paramattha dhammas to comprehend the real paramattha elements,
anicca lakkhaṇa and gain vipassanā ñāṇa.]
Real Paramattha Water Element
Explanation here will be confined to real paramattha element. The quality of cohesion which
combines or unites the element of real earth quality of hardness is the real paramattha water
element. On account of the cohesive quality of the water element, the quality of hardness which
has no substance is gathered and united and the appearance of the hair becomes visible. This
water element arises and dissolves along with the arising and dissolution of the earth element on
which it depends.
[The above explains the real Water Element]
Real Paramattha Fire Element (Tejo)
When the hair is hot, the mere quality of heat and when it is cold, the mere quality of coldness
is the real fire element. This fire element is called in the Piṭakas as ‘utu’ (temperature). As it
always burns the thing it depends on, it is called fire. When it clings to the object it depends on, it
always beings forth offspring (or descendants) and is, therefore, called ‘utu.’ Look at the real
happenings in the world.
What does it burn? It always burns the earth element it depends upon. The earth element is the
fuel of tejo (fire). The fuel earth element expires in seventeen thought-moments. When the fuel
expires, the fire too expires. When the upāda rises and reaches ṭhāna (standing) stage, it clings to
the earth element and as soon as it does so, producing of offspring (descendants) begins. The
kalāpa (group) of descendants is called utuja kalāpa (groups produced by temperature). If the
incessant burning of the fire element and the arising of new kalāpa, new matter is visible, the
yogis will able to perceive the pulsating quivering motion of the arisings and passing aways of
the elements in the hair. These arisings and passing aways of elements in the hair take place
together with the arisings and passing aways of the earth element.
[This explains the real fire element in the hair]
Real Paramattha Air Element.
When there is fire, there is the driving force of fire. The driving force, the rising motion in the
hair, which is purely the action of the fire element is the real vāyo element (extension and motion
element). It is apparent only when there is motion. It arises and disappears together with tejo.
[This explains the real air element in the hair.]
Purity of View (Diṭṭhi Visuddhi)
Purity of View is easy as well as difficult to comprehend. If the characteristics of the elements
can be discerned with knowledge, it is easy. If not, it is difficult. Analysing and dividing the
actions or qualities of the hair into four different parts is called Catudhātu vavatthāna (Analysis
of the four great primary elements). Yogis should strive till the appearance or shape of the hair is
not perceived in one’s mind. When the yogis do not perceive appearance or shape of the hair in
their minds, but perceive that it is just a group of the elements, the Sakkāya diṭṭhi (wrong view
that there is self) and attachment to the hair are discarded. He gains purity of view with regard to
the hair.
[This is the example of gaining purity of view with regard to the hair. Using the same method,
contemplate on the whole body till it falls into four distinct elements.]
If the yogi can see the body in four distinct parts (the four great primary elements), he will be
able to see also all the rūpakkhandhā (aggregates of matter) in four distinct parts. When he
perceives the body as a pile, a group, a lump or a mass of elements, and he no longer sees its
appearance or shape, he will be, as in the case of the hair, free from sakkāya diṭṭhi (illusion that
there is self). He has set up knowledge of purity of view (diṭṭhivisuddhiñāṇa) in the whole of his
body. The Buddha teaches in “Sammohavinodanī Abhidhamma Commentary” that the yogi who
attains this stage has become a Sotāpanna (winner of the first level of enlightenment).
[This explains briefly Purity of View.]
Transcending all doubts regarding past, present
and future (Kaṅkhā Vitaraṇa Visuddhi)
Functions of Kamma, Utu and Āhāra.
In the Paccaya pariggaha ñāṇa, there are four causes called kamma (action or deed), citta
(mind) utu (temperature) and āhāra (nutrition). At the time of the conception of a being in the
mother’s womb, on account of kamma (action), the four kiriyas (actions), namely, hardness
(paṭhavī), cohesion (āpo), heat (tejo) and extension (vāyo) arise.
Of these four, the kiriya of heat is utu, which is an incomparable factor in the growth of
offspring or reproduction. If the yogis look closely at a flame or an ember, they will observe the
pulsating quivering motion in it. This is the hearing of offspring of utu, called fire. With regard to
the body of beings, kamma merely takes the initiative to bring it into life. The consequent growth
and development is the function of the fire element. When the four great primary elements
appear, the element of nutrition (āhāra ojā) always accompanies them. This nutritious essence
(oil) is highly efficacious in bearing offspring.
In this world when fire comes in contact with oil, it bears offspring; that is flames arise. When
oil comes in contact with fire, it bears offspring. Fire and oil are companions. Look at fires
lighted with oil, kerosene or wax (candle). They are started by kamma (action) and once they are
started, their subsequent growth and development is the function of oil and fire.
Banyan Tree Example
In the development of a giant banyan tree, the seed starts the process by putting forth a tiny
sprout. Then the seed rots, decays and disappears. The task of its further growth is left to the
earth utu and water utu. When there is good rain, monthly fall of rain water mixes up with the
soil and remains in it. It becomes earth utu and water utu.
These utus make the banyan sprout grow to the size of a small pin, then of a big pin, then of
the little finger, then of the fore-finger, etc. It thus goes on growing day by day till it becomes a
giant tree of more that a hundred feet in height. It remains alive for 500 to 1000 years.
1. The kamma in the khandhā of beings is like the small
banyan seed.
2. The nutritious essence (oil) and fire element are like
 the earth utu and the water utu.
The fire element which fills the entire banyan tree is like the earth utu. The cohesiveness in
the whole of the banyan tree is like the water element. These are the internal earth and water utu
elements. The utu in the earth where the banyan tree stands is the external earth utu. The
dampness in the earth caused by the monthly incessant rains is the external water utu. These are
the two external utus which go on supporting the banyan tree. The two internal utus in the
banyan tree also go on keeping it grow. Though they go on keeping it grow, the banyan tree
grows only according to the nature of the species of the seed. The appearance, shape, colour,
branches, twigs, leaves, etc. will all be those of a banyan tree; they will never be like those of a
mango, or jack fruit tree, or any other tree. Its stature, height, life, etc. are those of a banyan tree,
according to bija-niyama (nature of the seed).
If the tree grows where the earth utu and water utu are good, it thrives very well. If it grows
where the soil is dry, it cannot grow well, because of the utu. All species of trees, bushes,
creepers, plants, grass, crops, etc. will fare in the same way.
Bear in mind the work of the seed of the banyan tree, of the internal and external earth and
water utus and know them discriminately. Note the role played by kamma (deed) in the khandhas
(bodies) of beings is very much like that of the small seed in the growth of the banyan tree.
The internal nutritious essence and fire element in the body of the baby that has come into
being from its conception in the mother’s womb are like the two internal utus of the banyan tree.
The external nutritious essence and fire element the baby received while in the mother’s womb
and the external nutritious essence and fire element it received after birth form the nutrition
(food) he took are like the external utus in the soil where the banyan tree grows. Rice and other
food taken daily are like the rain which falls every month. The yogis should strive to understand
this clearly.
[Brief explanation of the role of kamma, utu and
āhāra ends here.]
Role of the Mind
Simultaneously with all actions, particularly moving, going, coming, standing, speaking, etc.,
the kariya (qualities) of the four great primary elements arise in the parts concerned of the body,
according to the nature of the action, as well as in the whole body. It is just like the entire room
filled with light as soon as the lamp is lit in it at might. It is the power of the mind which is
extremely strong; the mind and its relative function.
[End of the Role of the Mind]
Throughout the life of beings, since the four great primary elements appear at the conception
in the mother’s womb, the mass or lump of kiriyas (actions, qualities) continuously arise and
remain alive on account of the four causes, viz. Kamma, citta, utu and āhāra. These conditioning
factors or the four causes should be clearly understood. If it is said that the whole body is a mass
or lump of fire element, it is true, or that the whole body is a mass or lump of nutritious essence,
it is true, too. This, the body is very much like a flame as tall as a man’s height. If this flame is
closely watched, the pulsating quivering motion of the multiplying of rūpa kalāpas (groups of
particles of matter) will become obvious. If the flowing river current is closely watched, the
pulsating quivering motions will be perceived. When this pulsating quivering motion can clearly
by perceived, the yogi should strive to perceive the intervening, dividing space in between matter
in the hair and other parts of the body and khandhas.
Only when the yogis see the intervening or dividing space in matter, will they be able to
perceive the cessation or passing away (anicca impermanent characteristic) of old kiriyas and the
arising of new kiriyas. Then the yogis will perceive as if they see it with their naked eyes, the
incessant growing of utu fire and utuja kalāpas (caused by utu) in our bodies like the growing of
the flame or the river current.
Since the conception in the mother’s womb, rūpa kalāpas caused by utu grow when utuja and
āhāraja (matter caused by utu and āhāra) rūpas grow; they decline when utuja and āhāraja rūpas
decline. It is like the case of the water level and the (height of) lotus; when the water level rises,
the lotus rises, when the water level falls, the lotus falls. The yogi should also personally observe
it in things they see around them in the world.
(f) Gaining insight into matter by depending on
Nutritious Essence and fire element
Facts that should be understood to gain insight into matter by depending on nutritious essence
and fire element.
The thirty-one planes of existence are situated one above the other, with the Akaniṭṭha Brahmā
plane (the highest Brahmā plane) at the top and the Mahā Avīci Niraya (the lowest niraya) at the
bottom. Beneath the Mahā Avīci Niraya, there is the great expanse of Sila paṭhavī rock which is
120,000 yojanas thick; then beneath that rock, there is the great expanse of water which is
480,000 yojanas thick; then beneath it there is the great expanse of air which is 960,000 yojanas
thick. These great expanses are created by nutritious essence and fire element. Further beneath,
there is infinite space. There is no matter, even as minute as an atom in it. There is also infinite
space above the Akaniṭṭha Brahmā plane where there is no matter even as minute as an atom.
The expanses of air and water in all the countless universes (cakkavalas) are at one level,
respectively. There is a hole of 8,000 yojanas at the meeting of every three universes in the level
of the stony earth called Silāpathavī. Mount Meru, the Seven Mountains, Mount Cakkavala are
all based (rooted) in that Silāpathavī. There is no Paṃsu (soil) paṭhavī separately under those
mountains. The saying that ‘Mount Meru is 84,000 yojanas immersed in the water should be
taken to refer to the depth of the ocean at the foot of Mount Meru. If it means that Mount Meru
rises from the surface of Silāpathavī (stony earth), it should be said that the height of Mount
Meru immersed in the water and earth is 1,02,000 yojanas, adding the depth of the ocean to the
thickness of Silāpathavī. It is not that the ocean is situated on the surface of the earth beneath.
The place where the abode of Asuras is situated is a special open space.
Paṃsupathavī (soil earth) lies within a cakkavala (universe) like the soil put into various stone
compartments. Paṃsupathavīs in the cakkalavas do not join with one another. The expanse of air
which is at one level in all cakkalavas is also the product of nutritious essence and fire element
and it remains in existence up to the present day.
Though it is not stated in the text of Paṭṭhāna that the external nutritious essence supports
external objects, as it is seen that when the nutritious essence in external objects is strong, those
objects are strong and stable, it is understood according to the Suttanta Upanissaya method, that
external nutritious essence is a companion of great help to external objects of air, water and
earth.
The fires which are successively produces by ember dominated by oṇhatejo (heat) are called
flames in the world. The expanse of air is just an expanse of fire; it is the successive
multiplication of flames, or descendants, children, grand children, masses and lumps of fire.
Even though the wick might be good, the fire (light) cannot last long unless there is fuel
(sesamum oil, kerosene, etc). Likewise, the flames in the expanse of air can keep on growing for
a long time, because of the nutritious essence contained in every kalāpa.
Contemplation by eliminating these
 three elements
In the expanse of air, the air element dominates; the fire element is neither too conspicuous
nor too inconspicuous; while the earth and the water element are not noticeable. The earth
element merely serves as the base for the associating elements. The water element merely holds
or binds the associating elements together. Suppose the earth element is eliminated, the expanse
of air would disappear like the extinguishing of a flame. Likewise, mentally eliminate the water
element and note what would happen. Only when the yogi can contemplate by eliminating
mentally some parts from objects, would he be able to perceive the nature of emptiness and
voidness.
For example, when people see machines in factories, steamers and trains which run by the
power of fire, water and air, they will seem to be things with life. When they understand well the
circumstances under which these things run and they contemplate by eliminating their different
parts one by one, they will perceive that all moving things have no life. Such a perception is
called tuccha or suññata (emptiness or voidness). When the Buddha teaches the Law of Cause
and Effect (Paṭicca-samuppāda) and the Law of Causal Relations (Paṭṭhāna), the intention is not
to explain the paccayas, but to make the yogis understand their nature so that they might
contemplate by eliminating them one by one and comprehend the void and empty nature of all
the elements. The chief aim is to make the yogis understand the soulless (nissatta), lifeless
(nijjīva), tuccha (voidness), suññata (emptiness) nature of all the elements.
Even though some might learn the twenty-four Paṭṭhāna paccayas by heart and keep on
reciting them all their lives, if they do not understand the nature of the elements thus, they will
not be able to guess that the sattaloka (world of sentient beings), okāsaloka (world of space),
saṅkhāraloka (world of inorganic and organic matter) are void (tuccha), empty (suññata),
soulless (nissatta) and lifeless (nijjīva).
The element of air is the strength of its associating elements. If it is contemplated by
eliminating the element of air, it is certain that the expanse of air will at once vanish. If the fire
element is eliminated, there can be no air expanse because it owes its birth to the fire element. If
it is contemplated by eliminating the nutritive essence, the yogi will perceive the cessation of the
fire element.
[This shows the way to perceive the ritta (nothingness), tuccha (voidness) and suññata
(emptiness) nature of the great expanse of air which has a depth of 960,000 yojanas and which is
the at the same level with the great expanses of air in all other countless cakkavalas.]
1. The characteristic (sing) of impermanence (aniccalakkhaṇā) is concealed (covered
up) by continuity (Santati).
2. Only by unveiling Santati would the characteristic of impermanence become evident.
3. The characteristic of dukkha is concealed by body postures (iriyapatha).
4. Only by analysing body postures can dukkha characteristic become evident.
5. The characteristic of non-self (anatta) is concealed by gaṇa (lit. lump, solidity but
here it means the khandhas).
6. Only by unveiling the gaṇa would the characteristic of non-self become evident.
The explanation is given here according to Sammohavinodanī Abhidhamma Commentary and
Visuddhi Magga Commentary, showing the way to perceive the tuccha, suñña, asāra (voidness,
empty and insubstantial) nature of Anicca by the weapon of Paccaya Samaggañāṇa (knowledge
of Law of Cause and Effect.
 Contemplation of Conspicuous and
Inconspicuous Elements
How to contemplate by making an inconspicuous element become conspicuous and making a
conspicuous element become inconspicuous will now be explained.
The water element in a lump of lac is an inconspicuous element. To make it become
conspicuous, the earth element which dominates the lac should be put into contact with a fire
element.
When it reaches the ṭhāna (standing) state, the earth element which is put into contact with the
fire element will become inconspicuous by degrees because of the presence of the fire element;
and the water element which is inconspicuous will become conspicuous by degrees as the lac
turns into liquid. When the fire element is removed, the earth element will again dominate and
the water element will become inconspicuous as the lac again becomes a lump (hard). The earth
element in the lump which can be seen is stronger than that in the lac and it becomes
inconspicuous when it is suppressed by a fairly strong element of fire. The water element can
also be roused when it is put into contact with a fairly strong fire element.
From this, the yogis should be able to understand the way to make conspicuous or
inconspicuous the earth and the water elements in such metals as lead, gold, silver, copper, iron,
etc. The main thing here is the action from external objects. When the external action is strong
enough, there is no element which cannot be affected and which cannot become inconspicuous,
or which cannot be aroused or which cannot become conspicuous again.
Suppression or rousing up can also be done by setting the elements against one another.
When the power of mantas (mystic verses, charms); the kammavipākaja (results of one’s
actions); powers of devas, nāgas (dragons), sakka (deva king) and Brahmas; the powers of Sīla
(morality), Sacca (solemn asseveration) and Abhiññā (supernormal powers of samaṇas and
brahmanas) are roused up by the powers of the Buddha, they can suppress (make inconspicuous
or submerge) even the earth element, of which Mount Meru is made up. They can even turn
Mount Meru into water and make it flow away.
[This shows the way to suppress or arouse the
elements which are visible.]
If by the powers of the Buddha the element of air is suppressed and the earth element is
roused up, this expanse of the air will become an expanse of earth. If the water element is roused,
it will become an expanse of water and will flow away. If the fire element is roused up, it will
become an expanse of fire and will disappear. This is to show those who cannot perceive
elements which are conspicuous or inconspicuous to enable them to do so. This is the way the
Venerable Sāriputta contemplated which is shown in the Aṅguttara Sutta. If the yogis can
contemplate well the four great primary elements by this method and then contemplate the
suññatta which has already been explained, they will be able to do it well.
Expanse of Water
In the water expanse which has a thickness of 480,000 yojanas and which is on one level with
other expanses of water in all cakkavalas, the water element is conspicuous, the fire element is
neither conspicuous not inconspicuous. The earth and air elements are inconspicuous. Although
water moves, it does so only when it is pushed by external air. It moves, not because of the
dominance of the air element, included in the associating kalāpas. For this reason, the element is
called inconspicuous.
If the earth element is roused by sufficient power, the water expanse will become an expanse
of stone. If the fire element is roused, it will turn into a fire expanse and then disappear. If the air
element is roused, it will swell up and scatter away. If the associating dependent factors are
discarded, it will become empty and void.
Expanse of Earth
Above that expanse of water, there are the expanse of stony earth (Silāpathavī) and above it,
the expanse of soil earth (Paṃsupathavī) where human beings live and where the Mount Meru,
the Seven Mountains, the Cakkavalā are situated. In these two kinds of expanses (Silā and Paṃsu
Paṭhavī), the earth element is conspicuous; the water and air elements are inconspicuous; the fire
element is neither conspicuous not inconspicuous. Contemplate by suppressing the conspicuous
ones and making the inconspicuous turn into conspicuous. Contemplate by discarding paccaya
samaggi (dependent cause); the mature of voidness and emptiness will become clear.
The sphere of the earth element includes the body of Akaniṭṭha brahmas, garments of devas,
their mansions, gardens, wishing trees, etc. and is all masses and lumps of earth and is one level
with the Akaniṭṭha Brahma plane. From the point of view of the Sattaloka (world of sentient
beings), the sphere of the earth element covers from bodies of inmates of Avīci Niraya up to the
bodies of Akaniṭṭha Brahmas, from lumps of earth in the bodies of the smallest living things of
the size of a fraction of an atom up to the lumps of earth in the body of Rāhu, king of Asuras.
Contemplate as many types and sized of countless kinds of living things as possible.
How to contemplate
The earth is conspicuous in the body of the Akaniṭṭha Brahma; the fire element is neither
conspicuous nor inconspicuous; the water element is inconspicuous. The air element is
conspicuous when the body is in motion, not conspicuous when the body is not in motion. When
the water element is contemplated by rousing it, it turns into liquid current and flows away.
When the fire element is roused, it becomes a flame which burns and disappears. When the air
element is roused, it extends, swells, bursts and scatters away. If the body is contemplated by
eliminating paccaya samaggi (dependent cause), its nature that it is not self (atta), not life (jive)
but is merely void and empty will become evident. Contemplate thus all the countless beings in
countless universes who possess kamma (action) and rūpa (corporeality). First, begin with one’s
own body.

Special Point to Note

The mass of earth lumps called the body of a Brahma is merely an offspring of the fire
element. The earth lumps which are called kamma beings are the descendants of nutritious
essence and the fire element. The kamma beings can continue to exist only if they are
continuously fed with nutritious essence. Human beings have to be fed with nutrition twice daily
to remain alive. If not fed at the usual hour, the subtle internal elements in the whole body begin
to dissolve, like foams taken out of the water. All subtle elements produced by kamma die out in
seven days.
As there obviously is this danger of death (if no food is available), human beings grow crops
for food in fields, farms, gardens, orchards, et. All over the earth, engage in various activities and
occupations, travel over land and water to earn their living. If the restless daily activities of
beings in innumerable universes are carefully analyzed, the anatta lakkhaṇa (soullessness
characteristic) will be clearly perceived (anatta asārakaṭṭhena).
Asārakatthena = as there is no one’s own personal power (substance) by which one can
remain alive for long; anattā = it is called anatta.
As there is no substance, it is overwhelmed, burnt and extinguished quickly by the fires of
jarā (ageing) and maraṇa (death) and the characteristic of anicca (aniccaṃ kayaṭṭhena) will show
clearly.
Because it is quickly burnt by the fires of ageing and death, it decays, ages and disappears,
and it is fearful. The characteristic of dukkha will show clearly (dukkhaṃ bhayaṭṭhena).
How can the dhammas which have no substance and which cannot last even for the twinkling
of an eye or a flesh of lightning, follow the wishes of any one? It is not right or proper to take the
dhammas which do not follow one’s wishes as ‘my self’, ‘my self.’ Absence of any substance
whatsoever is the root or origin of the three characteristics (lakkhaṇa) If therefore the yogis will
concentrate on absence of any substance, that is the nature of voidness and emptiness, they might
perceive it more and more clearly the characteristics (Lakkhaṇa) in detail.
Drifting Cluster of Rubbish Example
When a man who had lost his way at night found a cluster of rubbish drifting down the
Ganges, he got on to it and was carried into the ocean. The cluster did not include any substantial
material, such as big logs or bamboos, or was it held firmly by ropes or creepers. It was only a
bunch of rubbish containing thorns of all kinds. There were poisonous snakes and insects in it. It
might break a sunder at the first encounter with a strong wind, wave or whirlpool. The water was
salty and no shore was in sight. The ocean was immensely wide and full of dangerous marine
creatures, but the man was not aware of these dangers.
As the night was pitch dark, the man thought it was a raft like the Mahāpaccari raft created by
Sakka, King of Devas and he was much heartened believing it would safely and comfortably
reach a good island or town. During the night, however, the cluster of rubbish ran into strong
winds and waves and it broke into pieces. As he could not find anything to cling to, he became
food for fish and turtles.
In the above example, being born as human being during the prevalence of the Buddha’s
teaching (Sāsana) is like finding a cluster of rubbish and riding it in the Ganges. The darkness of
the night is like ignorance (of the four Ariya Truths) (avijjā). If there were no darkness of the
night, the man would have seen the dangers of the cluster of rubbish and the dangers of drifting
in the boundless ocean. Then he might push the cluster of rubbish ashore and strive to the best of
his ability to escape from the dangers of the cluster of rubbish and of drowning.
(1) The banks of the Ganges might be compared to Nibbāna.
(2) The great ocean to the Saṃsāra outside the prevalence of the Sāsana.
(3) The fish, turtles and other marine creatures to Saṃsāra dukkha.
(4) The cluster of rubbish to one’s five khandhas.
(5) The thorns in the cluster to all kinds of diseases.
(6) Poisonous snakes and insects in the cluster to 1,500 defilements (kilesa).
(7) The precarious and flimsy condition of the cluster to the insubstantial condition of the
five khandhas.
(8) The violent winds, saves and whirlpools to the dangers in the world.
(9) Thinking the cluster to be like raft created by king of devas to the misconception that
one’s khandha is a noble thing.
(10) Wrongly depending greatly on the flimsy cluster and
going along in it into the ocean to having too much
sympathy on the five khandhas and being reborn outside
 the Sāsana.
(11) The man who was drowned in the ocean when the cluster
broke into pieces to the man who now passed away from
this world as an ordinary worldling.
(12) The man who was drowned in the boundless ocean when the
raft broke to pieces to those who die in times when the
Sāsana is not prevalent.
When the yogis are close to the shore (I.e. they have a chance to be liberated from the
Saṃsāra), they should perceive well the unsubstantial, worthless, void and empty nature of the
khandhas. They should not let their khandhas have their own way, but drag them on to the shore.
The flame which arises by burning a piece of wood is less substantial than the piece of wood.
Likewise it should be understood that the mind and mental concomitants which arise depending
on matter (rūpa) are very much less substantial than matter (rūpa).
Anicca, dukkha, anatta of hills, forests, etc.
To perceive the anicca, dukkha, anatta, tuccha and suññata nature of hills, forests, trees,
bushes, etc., the yogis should contemplate them by mentally eliminating soil (fire) which is
dependent on (nutritious essence) rain water and drops which fall yearly and which remain in the
soil (earth). If there were no rain in the whole of the universe this year and there were no rain in
future, there would be no more leaves in trees and plants beginning next year. Soon all the trees,
forest, hills, shrubs, bushes, etc. would wither away.
Human beings, cattle, elephants, horses, fishes, turtles and other marine creatures, etc. which
are called lumps of elements and which can only remain alive from day to day, month to month,
year to year, age to age, by feeding with nutriments daily, would all perish, without any
remainder, in the whole universe beginning with next year. Take any one year from the beginning
of the world and contemplate it.
Contemplate solely one’s own body
The yogi who wants to contemplate the khandhā of a single one being should contemplate his
own khandhā. In the first stage of conception of the formation of foetus (kalālasattāhā), it is
protected and nourished by inborn nutritious essence ‘fire.’ In the second (abbudasattāha) and the
third (pesisattahā) stages, the nutritious ‘fire’ essence from the mother’s body seeped into the
khandhā of the baby in the womb. If the nutritious essence is not adequate, the baby will cease to
exist. The yogi should strive to perceive the need for daily exist. The yogi should strive to
perceive the need for daily feeding of the khandha with nutritious essence up to the present time.
Try also to see that in case the feeding were stopped from a certain day, on what day the khandha
would perish.
The yogi should go on contemplating till he perceives that every hour, every time is the hour
of death, the time of death, for the entire stretch of the long Saṃsāra up to the present; till he also
perceives the need for continuously feeding the khandhā with nutritious essence to be alive the
next day, the next month, the next year. Unless one does so, the khandhā would perish.
The yogi should also try to perceive that from the time the food gets into the stomach and gets
old, the dissolution of the subtle elements takes place incessantly. Even though fresh nutritious
essence is poured into the stomach again and again, the old elements, old nutritious essence and
their descendants, the old kalāpas dissolve and disappear together.
1. The external essence and fire contained in the food taken daily; and the internal
essence and fire, e.g. those produced by kamma (action), citta (mind) and āhāra
(nutriment), which in combination with external essence and fire becomes active and
 creates (produces) masses or lumps of kalāpas, such as eye-kalāpas, ear-kalāpas, heart
kalāpas, lung kalāpas, etc.
2. The lumps of material (rūpa) kalāpas produced by external nutritious essence and
fires -
All these kalāpas remain alive for just a few generations of descendants – children, grand
children and great grand children.
In the making of a hundred fathom long rope using eight to twelve inch length fibres of hemp,
the man who makes it skilfully braids the fibres so that their ends are invisible. Likewise in
places where the kalāpas have deteriorated and disappeared, new kalāpas have to be filled by
feeding nutritious essence every day so that the khandhas might go on functioning unimpaired in
shape and appearance. The yogi should contemplate the dissolution of the old and the arising of
new kalāpas during one day in detail as far as his knowledge permits till he perceives the
dissolutions and the arisings clearly.
The yogi who perceives thus is congratulated in the Dhammapada Pali as follows:
“Yoca vassasataṃ jīve,
Apassaṃ udayabbayaṃ.
Ekāhaṃ Jīvitaṃ seyyo,
Passato udayabbayaṃ.”
Meaning; - Yoca – the person; udayabbayaṃ – the incessant arising of the new and the
incessant dissolution of the old mind and matter (nāmarūpa); apassaṃ apassanto – without
having seen; vassasahaṃ – for the whole of 100 years; jīve – lives; tassa – of that man; jīvitaṃ –
than to be alive for 100 years (for that person); udayabbayaṃ – the incessant arising of the new
and the incessant dissolution of the old mind and matter; passato – clearly perceiving; ekahaṃ –
just one day; jīvitaṃ – to live; seyyo – is very much more noble.
[The man who lives just one day perceiving the incessant arising and dissolution of mind and
matter is much more nobler than the man who lives a hundred years without perceiving the
incessant arising and dissolution of mind and matter.]
The man who perceives the udayabbaya nature (the incessant arising and dissolution of mind
and matter) is called one who has seen the Buddha. The man who does not perceive the
udayabbaya nature of mind and matter is not called one who has seen the Buddha.
[This explains the way to contemplate the udayabbaya nature with regard to nutriment in
one’s body.]
The yogi should strive to contemplate his khandhā in past existences as well as contemplate to
see clearly his future khandhā in the days, months and years to come. He should also
contemplate to perceive the khandhas of all beings together with his own khandhā. The method
of contemplating one’s khandhā in association with nutriment can come by incidentally in each
existence.
To bring about a new existence---
1. Volitional meritorious actions (kusala kamma cetanā) such as dāna (almsgiving), sīla
(morality), bhāvanā (meditation), etc. volitional demeritorious actions (akusala
kamma cetanā) such as taking the lives of others, etc. are the ‘fire’ (kamma) which
gives birth to new existences.
2. Craving for existence called nandirāga is the nutritious essence. Only by pouring this
nutritious essence (into the khandhā) can ‘fire’ arise and a new existence come into
being.
 3. ’fire’ called volitional demeritorious (akusala cetanā) action burst into flame in Apāya
(nether regions) and new khandhas arise.
4. ’fire’ called volitional meritorious action (kamma kusala cetanā) burst into flame in
the human, and the six deva planes causing khandhas to arise.
5. Various ‘fires’ called volitional meritorious actions done in material planes (rūpa
kusala cetanā) and in the non-material planes burst into flame in the sixteen material
brahmā planes and the four non-material Brahmā planes, and give rise to new
khandhas.
Craving for new existences ‘bhava taṇhā’ is here called ‘nutritious essence’ or ‘oil’ in
conformity with the Pāḷi rendering of ‘taṇhā sineha.’ ‘Kamma’ is rendered as ‘fire’ for easier
comprehension.
The yogi should contemplate any existence he likes in the round of births, which has no
beginning, mentally eliminating ‘nutritious essence’ and extinguishing ‘fire.’ Then he will see no
arising of new existence, and the nature of ways (decaying and dissolution) will become clear to
him. If he perceives the need for feeding the khandhā with ‘nutritious essence’ and the volition of
‘fire’ in every existence, the nature of udaya, the arising of new existences will also be perceived.
If a new existence is set up, contemplate it in association with ‘nutritious essence’ of the
sensuous planes, with phassāhāra (nutriment of contact) and viññāṇāhāra (nutriment of
consciousness) of the material and non-material planes.
1. Divide the past and future saṃsāra (round of births) into
parts by the length of mahākappa (period from beginning
of destruction of the cakkavala (universe) to its
complete restoration.
2. Divide the mahākappa into parts by the length of
asaṅkheyya kappa.
3. Divide into parts asaṅkkheyya kappa by antarakappa
(interval that elapses while the age of man increases
from ten years to asaṅkkheyya and then decreases again).
4. Divide antarakappa into parts by ayukappas (life span).
5. When ayukappa stage is reached, divide into parts the
prevailing life-span by number of years.
6. Divide the years into parts by seasons (utu).
7. Divide seasons into parts by months.
8. Divide months into parts by fortnight (pakkha).
9. Divide fortnight (half-months) by days.
10. Divide days into parts by pahora (watch of four hours
each)
11. Divide pahora into parts by hours.
12. Divide hours into parts by pādas (fraction of an hour)
13. Divide pādas into parts by bijanas.
 14. Divide bijanas into parts by pyans.
15. The duration of snapping of fingers, flashes of lightning should be divided into crores
of parts. The dividing might also be done according to the method given Ādāna
nikkheppa of Nayavipassānā shown in the Visuddhi Magga Commentary.
[The above briefly shows how insight into mind and matter is gained through contemplation
of nutritious essence and ‘fire’]
When the yogis can perceive, according to the method shown, the soulless (nissatta), lifeless
(nijjīva), void (tuccha), and empty (suññata) nature of matter, the soulless, lifeless, void and
empty nature of mind and mental concomitants which are many times weaker than matter will
automatically become clear to them. When the void and empty nature of a putrefying sore is
perceived, the void and empty nature of its insides which are causing intense pain is perceived.
(g) Impermanent Nature of the Four Nāmakkhandhā
The method for the perception of the impermanent nature of the four nāmakkhandhā, such
vedanakkhandhā (aggregate of feeling), etc. will be dealt with here now.
In spite of the fact that among the four nāmakkhandhā, the vedanakkhandhā is the principal, it
is placed last in the discourses because it is easily perceived by beings. The rūpakkhandhā is
most prominent. The arising of pleasure and pain dependent on rūpakkhandhā, perception (that
follows) regarding pleasure and pain and (consequent upon perception) the resultant conditioning
(saṅkhāra) are a series of one prominent process. There is no room for viññāṇakkhandhā in it.
That is the reason why viññāṇakkhandhā is dealt with last.
In this book, the Viññāṇakkhadhā is given precedence and placed first.
To memorise:
1. All kinds of consciousness or viññāṇa.
2. Pleasant, unpleasant and neutral feelings are vedanā.
3. Process of knowing, perceiving, cognition is Sañña.
4. All mental formations and volitional activities are
saṅkhāra.
Consciousness of Viññāṇakkhandhā are of six kinds:-
1. Consciousness of seeing.
2. Consciousness of hearing.
3. Consciousness of smelling.
4. Consciousness of tasting.
5. Consciousness of touching.
6. Consciousness of thinking, which is the chief of them.
To memorise: Seeing, hearing, smelling, tasting, touching and
thinking are six Viññāṇas.
1. Seeing is the element that arises in the eye.
2. Hearing is the element that arises in the ear.
3. Smelling is the element that arises in the nose.
4. Tasting is the element that arises in the tongue.
 5. Touching is the element that arises in the body/
6. Thinking is the element that arises in the heart (mind).
Then there are six kinds of consciousness. The first five are the same as above, but the last
arises without any object, viz.
1. Seeing – Consciousness;
2. Hearing – Consciousness;
3. Smelling – Consciousness;
4. Tasting – Consciousness;
5. Touching – Consciousness;
6. Consciousness without object.
How seeing and consciousness (of seeing) arise -
On coming into contact with visible objects, the act of seeing (by the eye) arises first. Then
follows the arising of consciousness (of seeing) by the heart (the mind). When one sees an object
and becomes conscious (aware) that it is a tree, seeing concerns the eye and consciousness
concerns the heart (mind). At the moment of seeing, one is not yet conscious that it is a tree.
Only when it reaches the state of consciousness, one knows that it is a tree. From then on
consciousness of the tree goes on till the eye is turned away.
Human beings generally cannot distinguish seeing from consciousness. Only the wise can
distinguish one from the other, being the ordinary happening in our khandhas.
[This explains the connection between seeing and consciousness. From this the yogis should
deduce the connection between hearing and consciousness, smelling and consciousness and so
on.]
Consciousness apart from the above five kinds is the consciousness of objects apart from
those concerned with acts of seeing, hearing, smelling, tasting or touching. It seems that this kind
of consciousness permanently exists in the heart (mind). The sphere of this consciousness is very
great.
Brief Analysis of Vedanakkhandhā.
Vedanakkhandhā comprises three kinds of feeling, viz. Pleasant, unpleasant and neutral
(neither pleasant nor unpleasant).
1. Pleasant feeling means feeling that is pleasant, good and
agreeable.
2. Unpleasant feeling means feeling which is unpleasant, bad
and despicable.
3. Neutral feeling is indifferent feeling which is neither
pleasant nor unpleasant.
The Vedanakkhandhā is divided into six kinds of feelings in this world, namely:-
1. Feeling experienced through the eye;
2. Feeling experienced through the ear;
3. Feeling experienced through the nose;
4. Feeling experienced through the tongue;
 5. Feeling experienced through the body;
6. Feeling experienced through the mind.
All beings, including human beings, devas and brahmas are engrossed in the enjoyment of
these six kinds of feelings called Vedanakkhandhā.
Brief Analysis of Saññākkhandhā.
Saññākkhandhā is perception and remembering. Beginning from its birth, the child notes from
what others say, ‘This is father; this is mother, this is the East, this is the West and so on, and
remembers what they are called when it sees them again. This is called Saññākkhandhā.
Two kinds
1. Observing and noting (knowing by perception)
2. Recognising and remembering (knowing by knowledge)
1. Knowing by Saññā is observing and noting the object
2. Knowing by Paññā is recognizing and remembering an object on seeing it again.
Remembering relatives, directions, etc. is saññā; what is learnt from teacher and so on is
paññā perception.
The Saññākkhandhā had six objects, namely,
1. Rūpasaññā (perception of visible objects)
2. Sakkasaññā (perception of sound)
3. Gandhasaññā (perception of smell)
4. Rasasaññā (perception of taste)
5. Phoṭṭhabbasaññā (perception of touch)
6. Dhammasaññā (perception of objects)
They are perceptions of mind objects, sounds, smells, tastes and tangible objects (touches),
such as, paṭhavī, tejo, vāyo, etc.; and perception of kusala dhamma, akusala and avyākata
dhammas (meritorious, demeritorious and neither meritorious nor demeritorious dhammas) not
included in the other five objects.
There are also six other kinds of perception, namely, perception of rasa (essence) of the eye,
the ear, the nose, the tongue, the body and the mind.
All beings are daily engaged in different kinds of activities through this perception.
[This is a brief explanation of Saññākkhandhā.]
Cognition by Saññā and Viññāṇa.
Cognition by Saññā (perception) should be distinguished from cognition by Viññāṇa
(consciousness).
1. Cognition of objects coming into contact with the sense-doors, ‘It is earth; it is water;
etc.’ is cognition by Viññāṇa (consciousness), not by Saññā (perception).
2. Noting and remembering what consciousness has revealed is the function of Saññā
(perception), not that of Viññāṇa (consciousness).
Consciousness (Viññāṇa) can go on knowing whatever it encounters but cannot remember
anything it has encountered, whereas perception (saññā) remembers (recognizes) what it has
encountered, but cannot foresee what it is going to encounter.
 Brief Analysis of Saṅkhārakkhandhā.
According to the Abhidhamma method the Saṅkhārakkhandhā (aggregate of Volitional
Activities or Mental Formations) consists of fifty kinds of dhammas including
Saṅkhārakkhandhā. In the Suttanta method, however, the Saṅkhārakkhandhā is shown with
primary stress on the mental concomitants of Volitional Activities (Cetanā cetasika) alone. If the
yogi has mastered the characteristics of impermanence of Cetanā Cetasika, he comprehends all
these dhammas. The acts of conditioning, volitional activities, mental formations of the
Saṅkhārakkhandhā go on in the khandhas of beings with no respite even for the duration of the
twinkling of an eye.
It should be remembered that activities have been going on incessantly in all existences of the
beings since the beginning of their long stretch of the saṃsāra with the exception of their
existences in the Assaññasatta Brahma plane. When the yogis perceive the quivering, stirring,
rising, restless motion of the mind, he would understand it to be the function of cetanā (volition).
Even when a being dies or passes away from one existence, there is no stop in these activities
even for the twinkling of an eye. He is reborn straight away in a new existence (without any
interval in between). This is the act of cetanā (volition). Volition or intention (cetanā) should be
called kusala akusala kamma (meritorious or demeritorious deeds), or physical, verbal or mental
actions.
By objects, there are six kinds of cetanās (volitions)
1. Rūpasañcetanā,
2. Saddasañcetanā,
3. Gandhasañcetanā,
4. Rassañcetanā,
5. Phoṭṭhabbāsaācetanā,
6. Dhammasaācetanā.

1. (Volition (intention) regarding visible objects;

2. ...... sounds;
3. ...... smells;
4. ...... tastes;
5. ...... touches (tangible objects)
6. ...... mind objects.
(h) Six kinds of Consciousness; four kinds
of Mental Aggregates.
According to “Manopubbaṅgamā dhammā; manoseṭṭhā manomayā” of the Pāḷi text, among
the four kinds of mental aggregates, Viññāṇakkhandhā (aggregate of consciousness) is the leader
and the chief. Just as the quality of hardness (paṭhavī) is the hard core of all groups (kalāpa) of
matter in the aggregate of matter (rūpakkhandhā), the Aggregate of Consciousness is, among the
four mental aggregates, the hard core of all mental (cetasika) khandhas. Feeling, perception and
volitional activities arise depending on consciousness. In explaining, therefore, the impermanent
characteristics (anicca lakkhaṇa) of the four mental aggregates, the role of six kinds of
consciousness will be primarily dealt with.
Of the six kinds of consciousness, body-consciousness (kāya viññāṇa) which can arise all over
the whole body, which arises together with dukkha and which is easily perceived will be dealt
with first. All parts of the whole body, from the soles up to the top of the head, both inside and
outside, are the bases where the four mental aggregates arise. If one drives the point of a very
sharp needle into the body, all places where the pain is felt are the bases where the four mental
aggregates arise.
Further Explanation
‘Kāya Viññāṇa’ is a Magadha term which means consciousness of the whole body. If we prick
the skin of the sole with a needle the skin of the sole is conscious of it and such consciousness is
called Kāya Viññāṇa. In the same way -
1. The skins of the toes have consciousness;
2. The skins of the heel and the upper part of the feet have consciousness;
3. The skins of the calves, knees, thighs, etc. have consciousness;
4. The 900 lumps of flesh have consciousness;
5. The 900 veins and arteries have consciousness;
6. The lumps of brain, lungs, liver, heart, marrow, membrane, large and small intestines,
etc. have consciousness.
These consciousnesses are called Kāya Viññāṇa.
All these consciousnesses possess all the four khandhas (aggregates). ‘Consciousness’ here
does not mean the consciousness of the individual yet. It is just the consciousness of the skins,
flesh, veins and arteries, lumps of brain, lungs, etc. In the analysis of the six kinds of Viññāṇas
(consciousnesses), this kind of consciousness means just coming together, coming in contact. It
is just the contact, the coming together, of the pairs, seeing and consciousness, hearing and
consciousness, smelling and consciousness, tasting and consciousness, touching and
consciousness. This coming together, coming into contact is called, according to analysis of
different parts of the body, consciousness of the skins, consciousness of the flesh, consciousness
of veins and arteries and so on. Consciousness of the skin, is called coming into contact; it is
really Kāya Viññāṇa.
Only consciousness of the heart is called consciousness (viññāṇa); it is mind-consciousness
(mano-viññāṇa). The consciousness of the individual arises only when it reaches the stage of
mind-consciousness. Only when mind-consciousness arises, the individual becomes conscious.
Thus, the yogis should distinguish the consciousness by the parts of the body from the
consciousness by the individual.
From the point of view of ultimate reality (paramattha), there is really no individual or being;
there are only the five khandhas. The consciousness by the individual therefore is the arising of
mind-consciousness (mano viññāṇa) in the hadaya, heart. In the same way, there is no such thing
as skin, or flesh, or sinews, brain, etc. There are only the five khandhas. Therefore, the
consciousness by parts of the body is just the arising of mind-consciousness in the skin of the
sole, of toes, etc. In ordinary parlance, it might be said ‘The individual is conscious’; ‘The
different parts of the body of the individual are conscious’; ‘The different parts of the body, such
as skin, flesh, veins and arteries, are conscious,’; ‘There are the consciousness of the individual,
the consciousness of the parts of the body of the individual and the consciousness of the parts of
the body.’
 In the ultimate sense, however, which set aside such statements as shown above, it should be
said that all kinds of consciousness, such as consciousness of seeing, hearing, smelling, tasting,
touching and thinking are functions of the six kinds of consciousness (Viññāṇa) which appear in
the different parts of the body when relevant causes occur.
There is no such consciousness in external objects, such as trees, bushes, logs, posts, etc.
Because there is no consciousness, there is no feeling of pleasure or pain; there is no perception,
there is no physical, verbal and mental action. The distinct function of the four mental aggregates
(nāmakkhandhā) becomes evident when it is considered in comparison with external objects.
How talked about or considered – When a tree is cut there is just the act of cutting. There is no
consciousness, no feeling, no perception, no agitation of mind. When a limb of the body is cut,
there is the act of cutting and there are also consciousness, feeling of pain, perception and
agitation of the mind. These additional actions are called nāmakkhandhā (mental aggregate).
Two terms
The Myanmars (Burmese) have two terms, viz. ‘meeting’ and ‘touching’ of the Kāya Viññāṇa.
The consciousness which arises when rūpakkhandhā (aggregates of matter) come together is
called ‘meeting’ and the consciousness which arises when rūpakkhandhā come into contact is
called ‘touching.’ The yogis get confused with ‘meeting’ and ‘touching’ of rūpakkhandhā, which
is called kāya viññāṇa.They should strive to distinguish one from the other, though it seems to be
the same.

Dukkha Feeling
Painful feeling (dukkha vedanā) which arises together with kāya viññāṇa are called in
Myanmar in the following different ways:
1. stiffness; 2. painfulness; 3. itching; 4. numbness; 5. aching; 6. pang; 7. fatigue; 8.
weariness; 9. heat or cold.
The terms are confusing with regard to hot and cold matter. The unbearable feeling when one
meets with or touches hot or cold matter is called ‘heat’ or ‘cold’, as the case may be. Such
unbearable feeling of dukkha vedanā is called in many ways in Myanmar. All feelings of
stiffness, painfulness, numbness, etc. are called dukkha vedanā in Abhidhamma. They are
Vedanakkhandhā. Analyze and understand the Saññakkhandhā which arises together with kāya
Viññāṇa and Saṅkhārakkhandhā called Cetanā in the same way as shown above.
Wrong and Right Views
Now the distinction between the Wrong View and Right View will be explained.
When the soles of the feet come into contact with earth, water, bricks, stones, thorns and other
obstacles, four mental aggregates arise on the inside the skins of the soles. The skin of the sole is
rūpakkhandhā (aggregate of matter). Consciousness and painful feeling are nāmakkhandhā
(aggregate of mind). Rūpakkhandhā and nāmakkhandhā are separate dhammas. Mind and matter
will never mix just as rain drops will not get mixed with lotus leaves.
The qualities of hardness, cohesion, hotness, coldness, stiffness, colour, smell, taste, etc. of
rūpakkhandhā (aggregate of matter) are apart from the qualities of consciousness, feeling, etc. of
nāmakkhandhā (mental aggregates).
This being so, knowing that the sole is painful without distinguishing rūpakkhandhā and
nāmakkhandhā, one from the other, is knowing through wrong view. In reality, there is no such
thing as sole. The rūpakkhandhā cannot know and cannot feel. The knowing and feeling of pain
really is the function of nāmakkhandhā and is the knowing by knowledge. Of the two kinds of
knowing (consciousness) the knowing of pain in the sole is knowing the rūpakkhandhā and
nāmakkhandhā as permanent (nicca), as pleasant (sukha) and as self (atta).
There really is no sole; there are only rūpakkhandhā and nāmakkhandhā. Among them,
hardness, cohesion, etc.. called rūpakkhandhā are not knowing (consciousness) and feeling
because they cannot know and feel. What knows pain is viññāṇakkhandhā. Feeling is
vedanakkhandhā. Perception is saṅkhārakkhandhā. The pulsating quivering pain, like suffering
from snake poison, is the saṅkhārakkhandhā cetanā. Such knowing or comprehension is the
knowing or comprehension of the nature of anicca, dukkha and anatta.
Knowing as Nicca, Sukha and Atta
Knowing the pain in the sole is knowing it as nicca (permanent), sukha (pleasure) and atta
(self). Why is it so?
The sole does not really exist in the ultimate sense of reality (paramattha). It is nimitta
dhamma which seems to exist on account of the deception of consciousness (viññāṇa). It is the
kind which lasts a hundred years and even though the person is dead, the dead body still remains
and has to be deliberately destroyed by cremation or burial. It is a kind of individual or being.
Knowing the pain in the sole is therefore knowing hardness, pain, etc. which are rūpakkhandhā
and nāmakkhandhā as nicca (permanent).
Though pain is not taken as nicca (permanent), it is treated and taken as sole. It is therefore
knowing and treating the sole as nicca. Nicca is a kind of pleasure (sukha) for beings. It is
therefore knowing nicca as pleasure (sukha) by nicca is atta (self) and sāra (essence) kind. It is
therefore knowing nicca as atta.
Knowing as Anicca, Dukkha and Anatta.
Rūpakkhandha, such as hardness, etc. and nāmakkhandhā, such as pain, etc. are anicca
(impermanent) kind.
1. Hardness, etc. cannot stand any motion; they change and disappear many times even
in an hour. Pain also can cease and disappear instantly. The comprehension of mind,
matter and aggregates (nāmarūpa khandhā) is therefore knowing them as
impermanent.
2. Anicca is a maraṇa dhamma (dhamma subject to death). Death is a danger which is
very much frightened of by beings. It is therefore knowing as dukkha.
3. Anicca is the opposite of sāra (essence). It is not the basic essence (atta) of an
individual which can last his life-span. Dangers and dukkhas are dhammas which
oppose the wishes of beings. The comprehension of mind, matter and aggregates
(nāmarūpa khandhas) is therefore knowing them as anicca.

Khaṇika Maraṇa, Santati Maraṇa

Anicca is a kind of maraṇa dhamma. It is indeed the danger of death which beings greatly
fear.
1. The incessant dying and passing away of mind, matter and khandhas is Khaṇika
Maraṇa (momentary death).
2. The Santati Maraṇa (continuity of death) which the vipassanā yogi contemplate.
Are the two kinds of death which beings greatly fear, but as they do not terminate existence,
beings cannot think of them as the dangers of death.

Jāti Dhamma, Maraṇa Dhamma

 A yogi who can, by setting aside the sole which is included in the minds of individuals and
beings, comprehend discriminately the rūpakkhandhā and nāmakkhandhā, will also be able to
comprehend jāti dhamma (birth) and udaya (rising of new and new phenomena within every
posture of the body. He will be able to comprehend that there is no birth or death of an
individual, but there is really only the rising and dissolution of the elements.
Regarding the pain in the sole, even ordinary people know and say ‘the pain has just
appeared’, ‘The pain has just gone.’ Not knowing discriminately that the pain is aggregate of
matter and aggregates of mind, they are not able to know that the rising of pain is jāti dhamma
and the disappearing of pain is maraṇa dhamma.

Query
It might be queried. Pain is indeed dukkha; the disappearance of pain is really agreeable and
pleasurable and beings want and long for it. It is therefore not dukkha though it is maraṇa
dhamma. It belongs to Sukha kind; it is not frightful. The maraṇa dhamma causes the destruction
of only dukkha vedanā, but does not cause any danger to sukha vedanā. If there were such a
distinction, such a statement might be acceptable.
It is, however, not so. When sukha vedanā appears, the maraṇa dhamma causes it to
disappear; when dukkha vedanā appears the maraṇa dhamma causes it to disappear, too. It does
not exempt any rūpa or nāma; it causes all to disappear. In causing the dukkha vedanā to
disappear, the maraṇa dhamma is a frightful danger; it is not agreeable and pleasurable sukha.
For example, there is no restriction that fire burns only rubbish and worthless objects; it does
not burn good objects, such as valuable property, dwellings, palaces and mansion, beings,
individuals, etc. Fire burns whatever it comes into contact with. When therefore fire is burning
rubbish, it is a danger and an enemy. When it is giving warmth and dispelling the cold from one’s
body, when it is serving us by cooking our food, it is a danger and an enemy, too. Perceive
meraṇa in the light of this example.
It is the maraṇa dhamma which shuts out the chance of the inmates of Niraya (hell) to be
reborn in happy planes of existence, which drags down beings from human, deva and Brahma
planes, which causes the passing away in the past of the innumerable number of Buddas as many
as there are the number of grains of sand in the Ganges, who were the refuge of the three planes,
which causes the passing away of Paccekabuddhas and the great disciples of the Buddhas who
were as many as the number of grains of sand in the ocean and which causes the destruction and
passing away of human beings, devas, Brahmas, and all living and non-living things together
with the earth in incalculable number of successive universes.
The maraṇa dhamma will be instrumental for the passing away of all living and non-living
things together with the earth in all the incalculable number of universes at present in existence.
It will also cause for the passing away of all living and non-living things together with the earth
in all incalculable number of universes that will come into existence in future in the long stretch
of the saṃsarā. This shows the work of maraṇa dhamma which should be carefully contemplated
on the basis of the arising and cessation of pain in the sole called nāmakkhandhā.
Arising of four Mental khandhā on
the whole sole
If an object strikes all over the surface of the sole at once, four mental aggregates appear all
over it. If the object pierces an inch or so into the flesh of the sole, the mental aggregates appear
an inch or so at all places inside the flesh of the sole. If the object pierces right through the sole,
the mental aggregates appear simultaneously both inside and outside the sole and the upper part
of the foot and in the whole of the foot for an hour, two hours, etc. till the pain subsides. They
cease only when the pain disappears. This can be personally experienced.
Phassa Paccaya Vedanā
In conformity with the Paṭiccasamuppadā (Law of Cause and Effect) ‘Phassa Paccya Vedanā’,
in the arising of pain, phassa (contact) is the chief factor. When there is phassa, there invariably
arises vedanā (feeling). If phassa spreads vedanā also spreads. When phassa ceases, vedanā
ceases. Though vedanā arises all over the foot, both inside and outside, where contact takes
place, they do not mix as matter and mind are separate.
For example, just as light from a lamp at night penetrates into all parts of clear water in a
bowl, but it does not get mixed with water; mind and matter do not mix. When a lump is lit and
the flame arises, the light appears in the water. When the flame vanishes, the light in the water
vanish at the same time. When the wind blows, the flames sway with the wind and the ligth in
the water also sways. The water is not affected by the light, or by the action or disappearance, or
cessation of the flame.
[This shows the separateness of water and light]
Water and the image of a man appearing in the water; the mirror and the image of a face
appearing in the mirror, etc. are separate things. They are vippayutta dhammas (which do not mix
or do not associate). Though the four mental aggregates, I.e. painful feelings, go on appearing all
over, inside and outside, the foot, till the pain caused by contact goes away after one, two or
more days, because they are vippayutta and Paccayuppa Paccayas, they do not mix with the foot
which is rūpakkhandhā (aggregate of matter). In reference to the arising of phassa (contact), the
Buddha teaches ‘Saḷāyatana paccayā phasso.’
With regard to the mental aggregate called ‘Kāyaviññāṇa Khandho’, when Kāyāyatana
(sphere of the body) comes in contact with Phoṭṭhābhayatana (tangible object) and
Kāyasamphassa (body contact) arises, there usually comes into being the feeling of pain
(kāyasamphassajā vedaṇā).
Kāyātana (sphere of body) is body-clear-sensitive matter (Kāyapasāda). Phoṭṭhabbāyatana
(tangible object) means the three elements of pathavī (hardness and softness, heat and cold, and
extension and motion). There are these three phoṭṭhabba elements inside the whole of the foot
and these three elements outside the foot, totalling six. The three external phoṭṭhabba elements
can come in contact with the kāyayatana on the skin of the sole. When they strike the skin of the
sole, the impact causes the internal phoṭṭhabba and the internal kayāyatana to collide voilently
against each other.
The phassa dhamma (contact) and the vedanā dhamma (feeling) which appear on the surface
of the skin are caused by the onslought of the external phoṭṭhabbas. The phassa dhamma and
vedanā dhamma which arise under the skin in the whole of the foot are caused by the onslought
of the internal phoṭṭhabbas and the internal body sensitive matter. In this connection, ‘Saḷāyatana
paccayā phasso; phassapaccayā vedanā’, from the Law of Cause and Effect (Paṭiccasamuppāda)
and ‘Vippayutta paccayā’ from Law of Relations (Paṭṭhāna) should be clearly comprehanded like
the kasiṇa object in kasiṇa meditation.
Warning
Just as the arising, the standing and the cessation of the light of the lamp in the water do not
mix with the water, or the arising, the standing and the cessaiton of the image of the face in the
water or in the mirror do not mix with the water or the mirror, the arising, the standing and the
cessation of the four mental aggregates (nāmakkhandhā) in the foot do not mix with the
aggregate of matter (rūpakkhandhā).
 Always bear in mind the following two passages from the Pāḷi Text:-
1. Saḷāyatana pacceyā phasso, phassapaccayā vedanā;
2. Vippayutta paccayo.
When feeling (vedanā) called pain is prominent, the consciousness called viññāṇa is not too
evident.
How Phassa Arises
Phassa (contact arises on account of the coming together of three āyatanas, namely,
kayātatana, phoṭṭhabbayatana and manāyatana called kāyaviññāṇa. This is called kāya
samphassa. On account of the arising of kāyasamphassa, pain called kāyasamphassa dukkha
vedaṇā arises.
Kāyaviññāṇa, according to the belief of the people is the knowing of the different parts of the
body (kāya), that is to say, the knowing of the skin, the flesh, the sinew, the bones, etc.
It means painfulness, numbness, stiffness of the foot, painfulness, numbness, stiffness of the
hand, aching of the head, soreness of the eyes, paining of the ears, teeth, jaws, throat, shoulders,
chest, etc.
When one has fever with high temperature, the whole body seems to be filled with four
dukkha sahagata nāmakkhandhā, mental aggregates accompanied by dukkha. They all cease
when the fever subsides. The knowing by kāyaviññāṇa (body consciousness) is not obvious in
the world. It includes painfulness, numbness and stiffness of the foot, painfulness, numbness and
stiffness of the hand, etc.
When one has fever with high temperature, the whole body seems to be filled with four
dukkha sahagata nāmakkhandhā, mental aggregates accompanied by dukkha. They all cease
when the fever subsides. The knowing by kāyaviññāṇa (body consciousness) is not obvious in
the world. It includes painfulness, numbness and stiffness of the foot, painfulness, numbness and
stiffness of the hand, etc.
When the foot strikes an obstacle, one knows painfulness and numbness. He does not think
that the foot knows the striking. He thinks it is only known by the hadaya (mind).
It is because only when the hadaya (mind) knows, will the knowing of the individual arise.
The impact at the foot will reverberate right up to the hadaya (lit. heart, I.e. mind) There will be
two impacts, one on the foot and the other on the hadaya. They are the pair; one immediately
follows the other. Only when the knowing by hadaya is accomplished, will the knowing by the
individual that ‘my foot strikes something’ arise. Only the knowing by the individual is
recognized in the world.
[Though the knowing by the body, by parts of the body, such as foot, hand, skin, flesh, etc.
called kāyaviññāṇa is a very prominent viññāṇa, it is insignificant in the world. This point is
therefore repeatedly dealt with here to bring home its importance.]
Four Nāmakkhandhā
In the ultimate sense (paramattha), there is no such thing as a being, a foot which is part of the
body of the individual or skin which is one of the 32 parts of the body. There really are the five
khandhā (aggregates). All kinds of knowing or consciousness are not rūpakkhandhā (aggregate
of matter) but are merely Viññāṇakkhandhā (aggregate of consciousness). Consciousness arises
at the spot where there is contact, such as the foot and other parts of the body. At every place of
contact, the aggregate of feeling, the aggregate of consciousness and the aggregate of volitional
activities, too, always arise without showing their distinctive characteristics. There is no specific
and particular spot in the body where these four mental aggregates of Kāyaviññāṇa reside.
They (these four mental aggregates) appear momentarily inside or outside the parts of the
body wherever the internal or external tangible objects come into contact and as soon as feelilng
caused by contact passes away, they disappear. In the world, ephemeral nature of the arisings and
disappearances of these dhammas is evident and known and they say ‘I am feeling stiff here
mow; the stiffness has gone away. It’s paining here; the pain is gone! It’s hot here, it’s warm
here! It’s becoming cold here; the heat is gone; the warmth has disappeared, etc.’
They do not know that these are the actions or characteristics of the four nāmakkhandhā and
for this reason, they are unable to distinguish between nāmakkhandhā and rūpakkhandhā. They
are completely deceived by Viññāṇa (consciounsness). As a consequence they wrongly believe
that it is the being, the individual, the parts of the body which feel the pain and that the foot is
alive and has life, the hand is alive and has life, parts of the body are alive and have life. As it is a
very difficult and subtle dhamma, it is dealt with here again and again in different ways and I
crave for the reader’s indulgence.
[The above explains the four mental aggregates
in the foot]
In the same way, as already explained above with regard to the foot, the yogis should know
the arisings and the disappearances of the four mental aggregates called Kāyaviññāṇa together
with feeling of dukkha (dukkha sahagata), stiffness, pain, numbness, aching, fatigue, weariness,
heat, cold, etc. of the remaining parts of the body, viz.
1. inside and on the surface of the skin, flesh, arteries and veins, bones, etc. of the
ankles;
2. inside and on the surface of the skin, flesh, arteries and veins, bones, etc. of the
calves, knees, thighs, waist and stomach;
3. inside and on the surface of the skin, flesh, arteries and veins, bones, etc. of the liver,
lungs, heart;
4. inside and on the sufface of the skin, flesh, arteries and veins, bones, etc. of the neck,
head, brain, eyes, ears, nose, mouth, tongue.
5. inside and on the surface of the skin, flesh, arteries and veins, bones, etc. of the arms
and hands.
[This concludes the explanation regarding the four
Dukkha Sahagata Kāya Viññāṇa Nāmakkhandhā]
Four Mental Aggregates Associated with
Feelling of Happiness
Now the four mental aggragates associated with feeling of happiness (Sukha Sahagata) will be
dealt with. Coming in contact with very cool water when one is very hot or with the warmth of a
fire when one is very cold, a very pleasant and comfortable feeling of happiness arises on the
surface of the foot together with the four mental aggregates. The hardness etc. in the skin of the
foot is rūpakkhandhā (aggregate of matter). Knowing and pleasant comfortable feeling of
happiness is mental aggregate (nāmakkhandhā). The rūpakkhandhā and nāmakkhandhā are
vippayutta (separate) paccayuppana (arising out of cause) dhammas. They do not mix like the
rain drops falling on lotus leaves. The hardness, cohesion, cold, warmth, stiffness, colour, odour,
taste, etc. of the skin are apart from knowing and pleasant comfortable feeling of happiness of
the skin.
As a result -
1. The ignorant worldlings who do not know the dhamma of matter (rūpa) know only
 that the foot is warm or cold. It is knowing with wrong view (diṭṭhi)
2. Whereas the learned know that there is really no foot;
there are only matter aggregate and mental aggregates.
Of these two kinds, matter aggregate has no ability to
know. Knowing and feeling of happiness are the mental
aggregates. Such knowing is knowing by insight (paññā).
Two Kinds of Knowledge
(Sutamaya & Cintāmaya)
In the knowing of the learned, there are two kinds, viz. Knowledge acquired by learning
(Sutamayaññāṇa) and knowledge acquired by reasoning (Cintāmayañāṇa)
1. Having learnt the Tipiṭaka thoroughly and being able to give lectures on them, to
teach them to others and to become an authority on them is called Sutamaya-ñāṇa. It
is not, however, Vipassaññāṇa, that is insight gained by meditation. It is merely
pariyattiñāṇa, knowledge acquired by study of the Tipiṭaka.
2. Based on pariyattiñāṇa, knowledge acquired by leanning, when one contempates over
and over again, one clearly perceives as if he sees, with his own eyes the heat or the
coldness in the foot and comprehends that aggregates of matter and mind are separate
dhammas. This is called cintāmayañāṇa as well as bhāvanāmayañāṇa. Only thus
knowing and perceiving is called Vipassanañāṇa (knowledge acquired by meditation).
In insight meditation, only cintāmayañāṇa is required because it can only exterminate wrong
view (diṭṭhi).
Wrong View and Right View
Of the two kinds of knowledge, that of the ignorant worldlings and of the learned, without
knowing the rūpakkhandhā and the nāmakkhanddhās but knowing only that the sole is hot, or
cold, or comfortable, etc. is knowing by wrong view, perceiving by wrong view. It is knowing
and perceiving the sole as permanent (nicca), as comfortable (sukha), as self (atta). From the
point of view of ultimate reality (paramaṭṭha) it is the wrong view, the wrong perception.
Setting aside the shape or appearance (nimitta sign) of the sole and knowing and perceiving it
discriminately as rūpakkhandhā and nāmakkhandhā is knowing and perceiving it by the right
view, by knowledge. It is the knowing and perceiving it as anicca (impermanent). It is the
knowing and perceiving as dukkha; it is the knowing and perceiving it as anatta (non-self).
There are two kinds of knowing and perceiving rightly both from the point of view of the
world and that of ultimate truth (paramaṭṭha).
It is right from the point of view of the world because hardness is not knowing and knowing is
not hardness. Hardness is apart from knowing. Hardness is matter; it is not citta viññāṇa
(consciousness). Knowing is citta viññāṇa; it is not matter (rūpa). If it is said thus, no one will be
able to say they are not separate things.
Knowing as Nicca, Sukha and Atta.
Not being able to distinguish between rūpakkhandhā and nāmakkhandhā and to point out
‘This is rūpakkhandhā and that is nāmakkhandhā’, but taking the two khandhā together as sole is
called knowing as nicca (permanent). sukha (comfortable and pleasant) and atta (self) because
the sole is nimitta dhamma which lasts for a life time. It ends only when one gets to the grave.
Taking the rāpakkhandhā and nāmakkhandhā together as sole, one knows that these two khandhā
are permanent for life. Then Nicca (permanence) is a pleasurable thing (sukha) which beings
crave for and they are knowing the two rūpakkhandhā and nāmakkhandhā as sukha. They also
know atta (self) which is the kind of substance that lasts a life time and they take rāpakkhandhā
and nāmakkhandhā as the substance (sara) and atta of the sole.
Knowing as Anicca, Dukkha and Anatta
Setting aside the sole, knowing discriminately rūpakkhandhā and nāmakkhandhā is called
knowing (objects such as foot) as anicca (impermanent), dukkha and annata (non-self), because
if hardness is known as rūpakkhandhā, the yogis will come to know its changeability and
destructability. If they know that heat, warmth and coldness is nāmakkhandhā, its anicca nature
of impermanence and instability, its incessant arisings and passing aways will become evident to
them.
The yogi will perceive that anicca is really a maraṇa (death) kind of dhamma and is also of a
fearful dukkha kind. As it has no essence and substantiality, it cannot remain, like the sole in its
original state without change all its life. It will be seen that it is not the atta or jāva kind.
[From the above explanation, facts shown under
dukkhasahagata should be understood.]
Agreeable and delightful pleasures of the foot will arise as the result of gentle rubbing,
pressing, kneading, stroking, handling, touching, etc. with soft garments and cloth, bed-sheets,
ground-sheets, soft earth, soft sand so on. These agreeable and delightful pleasures of the foot are
the four mental aggregates arising together with pleasant body consciousness. The yogis should
strive to perceive all the arisings and disappearings, both conspicuous and inconspicuous, of
feelings in the foot, as the result of contact with external and internal tangible objects (phoṭṭhava)
on the inside and the surface of the skin, flesh, veins and arteries and bones of the foot.
In the same manner, yogis should strive to perceive all the arisings and disappearings of the
nāmakkhandhā called Kāyaviññāṇas (body consciousness) associated with pleasant feelings on
the inside and the surface of the skin, flesh, veins and arteries and bones of the ankles, of the
calves, kneew, fhighs, waist, stomach, back, intestines, heart, lungs, head, face mouth, etc.
Example of dogs, crows, vultures
Constantly prompted by resultant past evil actions, dogs, crows and vultures in the world
exceedingly crave for eating putrid corpses and careasses of cows, dogs, etc. In like manner,
constantly prompted by resultant past evil actions, that is kāma taṇhā (craving for sensual
pleasures), human beings are extremely attached to physical pleasures though they can clearly
see the body as a filthy, foul smelling putrefying thing.
Example of a Leper
A leper whose skin is entirely filled with ulcers is assailed by two great constant dukkhas
(sufferings). The first is the incessant itching caused by the attacking of leprosy germs, and the
second is the constant chilliness and shivering months of the year, he cannot keep away from the
stove of red hot embers, the warmth from which eases his itching and chilliness and gives him
some relief.
In the same way, beings possess a body infested with leprosy like kāma taṇhā (sensual
pleasures) in various existences throughout the long stretch of round of births. The physical
pleasures already explained above are their nutrition which can cause leprosy like craving
(taṇhā) to grow greatly. Just as the lepers have always to take refuge in the warmth of the stove
of red-hot embers, beings too have to take refuge in the objects of sensual pleasures.
In the hot summer, the mere sight of red-hot ambers makes one feel very uncomfortable with
the thought of heat. It cannot give the comfort of coolmess. Likewise, the very sight of sensual
objects that help in the enjoyment of physical pleasures can cause the growth of the heat of
sensual desires. It cannot bring about the cessation of the fire of craving for sensual pleasures.
 Embers can completely burn and reduce objects coming in contact with them into worthless
ashes. Likewise, the sensual objects which help in the enjoyment of bodily pleasures can cause
those who keep them company to be reborn immediately after death in wretched miserable
existences as dogs, pigs, fowls, birds, lice, bugs, insects, etc., in spite of their high and noble
status of moralilty (Sīla), character (sikhā), concentration (samādhi) and knowledge (paññā) in
the present existence.
[The above briefly explains the faults and disadvantages of physical pleasures called the four
mental aggregates associated with happiness- sukha sahagata kaya viññāṇa nñmakkhandhā
which momentarily arise like lightning when they come into contact with sensual objects.]
Four Mental Aggregates of Tongue Consciousness
Now the knowing, the perception and the consciousness of the tongue, called the four mental
aggregates of jivhā viññāṇa nāmakkhandhā, will be explained. If the whole surface of the tongue
is touched with a very sour taste, the knowing and the consciousness of sourness arises. The
tongue is the base where the arising of the four nāmakkhandhā together with jivhā viññāṇa takes
place.
Jivhā Viññāṇa
Jivhā Viññāṇa is called in the world knowing (consciousness) of the tongue. According to the
Abhidhamma, it means the knowing that arises at the tongue. It is not yet the knowing by the
individual. The arising of knowing at the tongue is succeeded by the knowing at the heart
(hadaya). Only when the knowing at the heart arises will occur the knowing by the individual
that it is sour.
Though the pestle stirs the curry pot for the whole of its life, it does not know the taste of the
curry whether it is sour, etc. Though the tongue comes in contact with curry even once, it knows
the taste whether it is sour, sweet, etc. By the above example, the Buddha teaches that the tongue
knows tastes. The knowing of the tongue is included or associated with licking (savouring) by
the tongue.
With regard to the four jivhāviññāṇa nāmakkhandhā and the four kāyaviññāṇa
nāmakkhandhā, the knowing of the hotness or coldness of the food that arises at the tongue is
kāyaviññāṇa (body consciousness). The knowing of tastes is the functions of the four
jivhāviññāṇa nāmakkhandhā. The knowing that the food that reaches the tongue is soft, coarse,
hot, cold, crisp, etc.; that the tongue is paining, itching, comfortable, uncomfortable, etc. is the
function of the four kāyaviññāṇa nāmakkhandhā. The four jivhā viñāṇa and the four kāya
viññāṇa nāmakkhandhā arise on the same base but differ only in knowing.
The tongue being the base where both pairs of the four nāmakkhandhā arise, it should be said
that the tongue knows not only tastes, such as sourness, sweetness, etc. But also the touches
(phoṭṭhabba), such as softness, coarseness, etc, from the point of view of ultimate reality
(paramattah), there is no such thing as tongue but only the five kinds of khandhā (aggregates). It
has the elements of hardness, cohesion, heat or cold, motion or extension, colour, odour and
nutrition. The group of these elements is called rūpakkhandhā and those of the nāmakkhandhā
are separate. The knowing of tastes arises only when different kinds of food are put on the
tongue. When no food is put on the tongue, there is no knowing of tastes. The knowing of
touches (phoṭṭhabba) should be understood in the same manner.
Such being the case, the worldlings, not knowing which is rūpakkhandhā and which is
māmakkhandhā, take the aggregate of matter as tongue without distinguishing that knowing is
nāmakkhandhā and taking it to be the knowing of the tongue, they perceive it to be the knowing
of the tongue. This is diṭṭhi view (wrong view), sukha view (pleasurable view), atta view (that
khandhas are self), jīva view (that khandhas have life).
Leaving aside the knowing as tongue, knowing discriminately rūpakkhandhā and
nāmakkhandhā is knowing by paññā (insight). It is anicca view (that khandhā are impermanent),
dukkha view (that khandhā are dukkha), anatta view (that khandhas are non-self), nijāva view
(that khandhā have no life), nissatta (that khandhā have no soul). The reasons have already been
explained under the two Kāyaviññāṇas above.
There are two kinds of taste of the tongue – one is body consciousness associated with
pleasant feeling (sukha sahagata kāya viññāṇa) and the other is nose-consciousness associated
with pleasant feeling (sukha sahagata jivhāviññāṇa nāmakkhandhā). The taste of the tongue
called kāyaviāāṅṇa nāmakkhandhā is included in the taste of the parts of the body. The taste
called jivhāviññāṇa nāmakkhandhā remains. Beings very much crave for this taste. They cannot
for taste deserves to be regarded as obnoxious as leprosy, it is explained here with similes and
metaphors.
Four Ghānaviññāṇa Nāmakkhandhā.
In the knowing, the perception and the consciousness of the nose called the four mental
aggregates of Ghānaviññāṇa nāmakkhandhā, the inside of the nose is the base where the arising
of the four nāmakkhandhā together with Ghāna consciousness takes place. Both the four
kāyaviññāṇa nāmakkhandhā and the four ghānaviññāṇa nāmakkhandhā have their base inside the
nose. The four kāyaviññāṇa nāmakkhandhā arise on account of coarse and subtle, hot and cold,
motions and actions and touchings of the air in the nostrils. The four ghānaviññāṇa
nāmakkhandhā arise on account of contact of the odour coming from inside or outside of the
nose. The knowing by ghāmaviññāṇa nāmakkhandhā arise on account of contact of the odour
coming from inside or outside of the nose. The knowing by ghānaviññāṇa is called foul odour or
sweet odour.
The nose being the base for both sets of the four nāmakkhandhā it gets all kinds of odour and
it knows all kinds of touches, coarse and subtle, etc., it might be said. From the point of view of
ultimate reality, there is no such thing as nose. There are only five kinds of aggregates (khandhā)
in its place. Apply the same method of analysis of rūpakkhandhā, nāmakkhandhā, diṭṭhi (wrong
view), nicca (permanent dhamma), sukha (happiness), atta (self), anicca (impermanence), anatta
(non-self), with regard to ghānaviññāṇa nāmakkhandhā.
Four Sotaviññāṇa Nāmakkhandhā
In the knowing, the perception and the consciousness of the ear called the four Sotaviññāṇa
Nāmakkhandhā, the inside of the ear is the base where the arising of the four nāmakkhandhā
together with ear-consciousness takes place. It is also the base where the four kāyaviññāṇa
nāmakkhandhā takes place. The ear knows all kinds of touches (tangible objects) and also hears
all kinds of sounds, it might be said. The knowing by Sotaviññāṇa (ear consciousness) is called
hearing. In hearing and knowing the sound, the yogi should distinguish between the knowing by
the ear, the knowing by the mind and the knowing by the individual. From the point of view of
ultimate reality, there is no such thing as ear; there are only the five aggregates (khandhas) in its
place. Rūpakkhandhā and Nāmakkhandhā should be analysed.
The rūpakkhandhā keeps on arising incessantly at the place like the flowing of the river
current. The four nāmakkhandhā however arise only when different kinds of sounds come in
contact. When the sound ceases, the nāmakkhandhā die and cease to exist. They die the death of
elements (dhātus), the death of dhammas and pass away. Within an hour, different kinds of
sounds are heard over and over again and together with these sounds, nāmakkhandhā arise and
pass away over and over again.
 Hearing of Recitation of ‘Namo tassa’
When a person talks, he utters one syllable after another. The sounds of the syllables
disappear one after another as each one is pronounced. As a new syllable is uttered, the old one is
no more. In the ear of the listener, the four sotaviññāṇa nāmakkhandhā appear and cease along
with the related sound of the syllable. When the recitation of ‘Nama tassa’ is listened to, first of
all the sound of ‘na’ arises and strikes the ear. Because of this impact, the four Sotaviññāṇa
nāmakkhandhā appear. These nāmakkhandhā which have appeared on account of the sound ‘na’
cease when the sound ceases and at the cessation of the sound, hearing ceases. This is evident in
the world. The function of the ear in the world is very great and the attachment to the ear as
individual, being, attajiva, nicca, sukha, atta is very strong indeed.
It might be queried.
It might be argued that there is no attachment to the ear as individual or being but it is
attached to as part of the body, part of the being.
The explanation is that the conception ‘It is I who hears.’ ‘It is the ear that hears’, is the
attachment to the ear as individual or being. Likewise a finger or a toe strikes and is hurt, and
one says, ‘I am hurt’, it is attachment to the finger or toe, taking it as an didividual or being.
When one pulls out a hair from one’s moustache or beard, as there is the root which has
kāyapasāda (bodily sensitivity), it hurts. To say ‘I am hurt’ here is taking the hair as the body of
an individual or being. As it is said that there are 99,000 hairs of the body, we might say there are
99,000 attachments as individuals or beings. It should therefore be answered that the query is
raised because one does not understand well one’s own attachment.
If it is considered that a part or a limb of the individual is not the individual, then there will be
only parts or limbs and no individual. Therefore wherever viññāṇas arise, knowing arises or it is
taken that life exists, are individuals, parts or limbs of individuals, parts of beings, atta and jāva
according to common belief, it should be understood. The attachment to the ear as individual or
being, is attachment to the ear as nicca, sukha, atta, jiva. It is all the function of taṇhā (craving,
māna (conceit) and diṭṭhi (wrong view). There is no such thing as ear matter or ear shape which
can hear.
Here the hardness which is incessantly arising is rūpakkhandhā which cannot hear or know.
Hearing and knowing which arise when there is contact with sound are merely the four
nāmakkhandhā. Knowing and seeing that the ear has five khandhā (aggregates) is knowing and
see through paññā (knowledge), and knowing as anicca, dukkha, anatta, nisatta, nijjiva. The
reasons have already been expained in reference to kāyaviññāṇa.
Two pleasures of Ear
There are two kinds of pleasures of the ear. Of them, the pleasure called the four
sukhasahagata kāyaviññāṇa nāmakkhandhā is included in the bodily pleasures. The pleasure of
the ear in hearing pleasant and agreeable sounds, words one wants to listen to, is the four
Sataviññāṇa nāmakkhandhā. Beings crave for the pleasures of the ear very much. They cannot
live alone in solitude where they have to dwell without any companions. Their weariness goes
away only when they hear frivolous and non-sensical worthless talk. The pleasure of the ear has
become an escape or a way of killing dullness and weariness in the world. Bear in mind the
examples of dogs, crows and valtures and of leprosy.
Four Cakkhuviññāṇa Nāmakkhandhā
The eye is the base where the four cakkhuviññāṇa nāmakkhandhā arise; it is also the base
where the four kāyaviññāṇa nāmakkhandhā arise. The eye is the base where two sets of four
nāmakkhandhā arise. The eye knows all kinds of tangible objects (phoṭṭhabba), such as heat,
cold, etc.; it is conscious of pain, numbness, aches, smartness, etc; it sees all kinds of visible
objects. It might be said the eye is really an individual or being. The knowing by eye-
consciousness is called seeing. The eye thus sees all kinds of animate and inanimate things and
knows which is which. Differentate knowing by the eye, knowing by the mind and knowing by
the individual.
From the point of view of ultimate reality, there is no such thing called the eye. In its place,
there are merely the five aggregates (khandhā). Of them, only the rūpakkhandhā ramains stable
at its place. The four nāmakkhandhā appear only when the eye is looking at visible objects.
When it is asleep, when it is in darkness, when it is shut, the four nāmakkhandhā cease and
disappear in it. Even when looking at some object, they disappear every time the eyelids flap or
every time attention is shifted to other objects.
When one looks up at a tree with small leaves like a tamarind tree, it will be seen and noticed
that the four nāmakkhandhā appear and disappear in each of the leaves. Seeing and noticing this
in one leaf is apart and separate from the seeing and noticing of this in other leaves. The seeing
and noticing of the leaves take place one after another; they do not happen at the same time. The
mind is extraordinarily fast. It seems as though the whole tree is seen at once. Even in respect of
one leaf, there is the knowing by the eye, the knowing by the mind and the knowing by the
individual.
Knowing by the Eye
Knowing by the eye is the mere act of seeing the visible object. It does not know the shape
and appearance, whether it is large or small, a circle or a long object. Only the mind knows the
shape and appearance. This knowing by the mind is called knowing by the individual. In looking
up at the tamarind tree, it will seem as though the seeing of the leaves and the seeing of their
shapes and appearances are simultaneous. This example is given here to point out the fastness in
the arising, disappearing or changing of the mind. The function of the eye is very great in the
world. It exceeds the function of the ear. The attachment to the eye as individual, being, atta.
Jīva, nicca, sukha, atta is very strong.
[Follow the same method in answering the query
with regard to the eye as already given for the ear.]
In the explantion of the pleasures of the eye and the power of craving (taṇhā), the eye is
attributed with two kinds of pleasures. Of these two, the pleasure called the four sukha
sukhasahagata kāyaviññāṇa nāmakkhandhā (bodily consciousness of mental aggregates arising
together with pleasure) is included in the pleasure of parts of the body. The pleasure that arises
on seeing pretty and pleasant objects, objects that one wants to see or that one has never seen
before, is the four cakkhuviññāṇa nāmakkhandhā. It should be taken that this statement includes
the part the mind plays. Though it means the pleasures of delightful satisfaction (pīti), happiness
(sukha) and pleasant feeling (somanassa), to aggregates, they are here called the four mental
aggregates.
In other words, the upekkha vedanā (feeling of equanimity or neutrality) is the kind of
pleasure one has to be content with when one cannot enjoy pīti (delightful satisfaction), sukha
(happiness) or somanassa (pleasant feeling). The eye is not a faculty which wants to see only
good objects. It cannot refrain from seeing an object if it has a chance or if it is entitled to see it
but is prevented from doing so. Even though the eye has been daily seeing an object again and
again, if there were no other attractive object, it keeps on seeing the same object and cannot
refrain itself from seeing it.
If one tries to restrain the eye faculty, he will get weary in a short time; he feels that his mind
is restricted. He likes to keep in view all visible objects within his eye range. Then only will he
be happy and will his weariness pass away. Seeing objects whether pleasant or unpleasant is
therefore a kind of pleasure to the eye which drives away dullness. The yogi should understand
the ear and the nose in the same manner. For this reason the upekkha vedanā should be called a
kind of pleasure; the four nāmakkhandhā should also be called the same. This point should be
noted.
The eye faculty is hard to restrain even with familiar objects which one is seeing the whole of
his life. Whichever direction one turns one’s face, one surveys (through the eyes) the sky, the
clouds, the ground, the expanse of water, the forests, the hills, people, cows, dogs, pigs, houses,
farms, and so on. Only when one does so, one is satisfied and happy. It is a pleasure. It is a
common experience in the world. Then the yogi should understand the evil taṇhā (craving), or
the leprosy of craving, which enjoys the pleasures of the eye, following the method already
explained with regard to kāyaviññāṇa.
Four Manoviññāṇa Nāmakkhandhā
Now the four manoviññāṇa nāmakkhandhā (mind-consciousness, aggregates of mental
concomitants) called knowing by the mind, knowing by the individual, knowing by mind-
consciousness, will be expalined.
This mind-consciousness (mano viññāṇa) arises in the blood of the heart of the body. The
heart is a lump of flesh where the four kāyaviññāṇa nāmakkhandhā arise. The blood of the heart
cannot be said to be the base where kāyaviññāṇa arises. The four mind consciousness mental
aggregates (Manoviññāṇa nāmakkhandhā) which arise in the blood of the heart are of many
different kinds-
1. Demeritorious thoughts called akusala arise from mano
(heart);
2. Meritorious thoughts called kusala also arise from mano
(heart);
3. The bhavaṅga consciousness (Avyākata consciousness) which
arises when one is asleep also arises from mano (heart);
4. Physical, verbal and mental actions which condition the
large and small parts of the body also arise from mano
(heart);
5. Kusala javanas (strong mental impulse) and akusala
javanas also arise from mano (heart).
Examples of Javanas.
A javana is a very strong mental impulse.
1. This body is like a train or a steamship;
2. The heart is like the furnace ot a boiler;
3. The bhavaṅga mind (that arises whenever no thought
processes occur) is like the violent steam in boiling
water.
4. The lobha (greed) javana, the dose (hatred) javana,
etc. are like bubbles that arise violently in boiling
water.
 5. The cittaja vāyos (wind caused by mind) which arise from
all kinds of javanas are like violent steam bursting out
of the bubbles;
6. The 900 veins and arteries are like pipe lines along
which the steam runs;
7. The different parts of the body are like different parts
of the machines;
8. Individuals and beings and the sense-objects like visible
objects etc. are like the engine of the train;
9. The six kinds of Craving are like the train;
The bhavaṅga mind is, by nature, a very feeble kind of consciousness but even though it is
feeble, it is strong enough to spread very widely and extensively.
Likeness of Bhavaṅga Mind to Kerosene Flame
The bhavaṅga mind is like the flame from a lamp lit with coarse kerosene in a room at night.
The two are alike thus: A swift wind comes out of this flame and that wind, as soon as the
flame arises, spreads the light of the flame to the whole room. It also causes the coarse smoke fill
up the chest and stomach (of the one who lights the lamp).
Likewise, the citta vāyo (wind caused by bhavaṅga mind) is very swift. As soon as the
bhavaṅga mind arises, mental kalāpas appear in the whole body. That is it causes the whole of
the chest and stomach filled with coarse wind of cittaja called inhalation and exhalation. Even
when one is asleep, the deep breathing goes on in the middle of the whole body rising and falling
like waves in the sea. Thus the bhavaṅga mind is, though feeble, very powerful, needless to
speak of the great strength of javana minds which can burst so violently like the explosioun of
pile of gunpowder at the touch of a small spark.
The mind is thus so very vigorous and powerful. When the starter device of a train or ship is
switched on, the steam from the boiler rushes along the relevant pipes to all parts of the engine.
The engine starts and sets the train or ship in motion. Likewise, the cittaja vāyo (steam like
mental force) rushes through the veins and arteries to all parts of the body according to the action
being done.
Likeness of Cittaja vāyo to a Dragon
Then 60 large and 900 small veins and arteries become very active and energetic like the
frolicking and gamboling of young and old lusty dragons. This activates and causes the arising of
physical actions, e.g. going, coming, bending, stretching, etc. of the limbs.
When the device concerning sound in the engines of the train or ship is switched on, the
wailing, piercing and warning sound of the siren is produced. Likewise when one thinks of
saying something, the cittaja vāyos (wind caused by mind) connected with the making of speech
cause the veins and arteries of the neck, throat, jaws, tongue, etc. at once become alive and active
like the frolicking and gamboling dragons. When one wants to laugh or to weep all parts of the
body connected with the action become alive and active instantly the appearances of mirthful or
grievous expressions on the face as a consequence should be compared to the lighting of a lamp
at night.
Great Force of Thought
By perceiving the appearances of rupas (matter) connected laughing or weeping, etc. on the
face, one should be able to perceive the appearances of such rūpas (matter) in the stomach, chest,
neck, head, etc.
If thoughts can spread very swiftly,
1. Like the instant diffusion in all directions of the sound
of druns, cannons, thunder, etc. from the place it takes
place, or
2. Like a flash of lightning from a bank of clouds, the rays
of the sun, the moonbeams, etc. which very rapidly spread
in the whole sky or earth,
to the whole sky, together with the sun, the moon and the stars, to the whole earth, to the whole
forest, to the whole mountain, then one’s thoughts can instantly recollect objects in places one
has lived in one’s life.
This explains the great power of ordinary thoughts briefly. From it one would be able to
imagine well how extermely greater the power of thoughts cultivated and refined by bhāvanā
(practice of concentration and meditation) would be. Being unable to fathom the great power of
the elements and being unable to understand properly the part these elements play in the world,
beings cannot get rid of the conception that it is the power of individuals or beings. Some hints
are given here to enable beings to do so.
Great Role of Mind (mano)
The part played by the mind in the world is very great indeed. All wholesome actions as well
as unwholesome actions spring from mind (mano).
From the point view of the world, mind (mano) is responsible for all actions of individuals
and beings, such as, walking, standing, sitting, lying down, talking, singing, weeping, laughing,
killing, stealing, etc. All the functions of individuals and beings are the functions of the mind.
Query
It might be queried – the mind (mano) does only mental actions. Where physical and verbal
actions are concerned, they cannot be accomplished by mind alone. The physical and verbal
actions have to play their parts. So it might be said that mind cannot do verbal and physical
actions; they can only be done by individuals or beings.
To retort – It might be asked back, ‘Can parts of the body related to physical and verbal actions
know, think or plan?’
It might be answered – Parts of the body relating to physical or verbal actions cannot know, think
or plan.
To retort again -Does an individual or a being mean one who can know, think or plan, or one who
cannot know, think or plan?
It might be stated thus – It means one who can know, think or plan.
Then it will become obvious from this statement that only mind is really an individual or being,
that only mind can go, come, talk, sing, think, know, kill, steal.
In other words, killing or stealing cannot be accomplished by merely knowing and planning of
the mind (mano). The parts of the body relating to verbal and physical actions have to play their
parts. It should therefore be taken that mind (mano) can kill, the parts of the body relating to
verbal and physical actions can kill, mind can steal and the parts of the body relating to verbal
and physical actions can steal. The mind (mano) is the individual or being; the parts of the body
relating to verbal and physical actions are individuals or beings. In killing with the hands, the
mind is also the individual or being who kills; the hand is also the individual being who kills.
This explanation deals with mind which, it is said, can kill, steal, etc. The former is the view
of those who take mano (mind) as the real individual or being.The latter is the view of those who
take the whole body as the individual or being. Some take that only mind is the real individual or
being, and sone take that all the five khnadhas (aggregates) are the real individual or being.
These are the two kinds of view.
[This is from the point of view of the world.]
From the point of view of ultimate reality, there is no individual or being, or blood of the
heart. In its place, there are only the five aggregates (khandhā) which arise when there are
relevant causes. In this, hardness, softness, cohesion, liquidity, heat and cold etc. which belong to
the aggregate of matter are incessantly rising and passing away. The four mental aggregates
(nāmakkhandhā) exist (in the mind) only when they arise. When they arise in other parts of the
body, they do not exist in the heart (hadaya).
When the four mental aggregates arise on the skin or other places, there is only aggregate of
matter in the heart. When the four mental aggregates arise in one of the 900 lumps of flesh, there
is only the aggregate of matter in the heart. When the four mental aggregates arise in one of the
900 veins and arteries or one of the 300 bones, one of the 24 million hairs of the head, one of the
99,000 hairs of the body, there is only the aggregate of matter in the heart.
But the arising and passing away and the changing of place of the four mental aggregates are
so swift that, as already explained above, like the light of fire, the sun or the moon, the sound of
drums, cannons, guns, rain, thunder, etc. while there is severe pain in the whole of the sole, it
seems that the heart is incessantly conscious of it.
The spot where the pain called nāmakkhandhā appears in successive waves in the sole is not
as big as the size of an atom. These waves usually occur one after another only when the one
before ceases and the next one appears. In between one wave and another, the consciousness
usually arises, otherwise there can be no knowing by the individual. There also usually appears
the bhavaṅga mind in between the consciusness of the pain in the sole and the consciousness of
the pain by the mind.
In spite of it, it seems that the pain occurs in the whole of the sole simultaneously and the pain
in the sole is one whole and that the mind is conscious of the pain at the same time. The yogis
should know this distinction, and understand likewise by (mentally) placing all parts of the body
on one side and the mind on the other side.
The yogis should strive to differentiate between seeing and knowing. When one is seeing an
object for one hour, the seeing from the beginning to the end (during that hour) would seem to be
one continious process and would think that the seeing by the eye and the knowing by the mind
are simultaneous. They should understand likewise the differentiation between hearing and
knowing, smelling and knowing, tasting and knowing.
It would also seem that seeing and hearing, seeing and smelling, seeing and tasting, seeing
and touching are simutaneous occurrences. It would also seem that the mind can know all the
objects simultaneously.
Seven Javanas arise for the sound
of one syllable
When talking, for the sound of every syllable, seven javana minds arise. There is an
intervening space between the pronouncing of one syllable and the next. The sounds of the
syllables do not mix with one another. There is an intervening space bhavaṅga mind, in between .
But it seens that thousands of words are spoken in one breath, with one javana mind.

Outstanding Feature of Four Deportments

Of the four deportments -
 1. The exertion called javana in walking,
2. The exertion called javana in standing,
3. The exertion called javana in sitting,
4. The exertion called javana in lying down
are different things.
Exertion called javana being different according to each deportment, bodily action, the
rousing of wind (cittaja vāyo) is also different in each case. The rousing of the wind being
different in each case, the nature of the awakening of the veins and arteries also differs. The
awakening of the veins and arteries being different, the rousing of the big and small parts of the
body is also different. The rousing of the big and small parts of the body takes place according to
the javanas. No two javanas arise simultaneously. In walking, batch by batch of exertion javanas
arise at each stride. From this explanation, the arising of exertion javanas in the actions of the
different parts of the body should be understood.
Three kinds of arising of Mano (heart/mind)
1. The arising of demeritorious thoughts four nāmakkhandhā
is one kind.
2. The arising of meritorious thoughts four nāmakkhandhā is
one kind.
3. The arising of bhavaṅga four nāmakkhandhā is one kind.
1. When demeritorious four nāmakkhandhā arise, the blood in the heart changes.
2. When meritorious four nāmakkhandhā arise, the blood in the heart changes.
3. When bhavanga four nāmakkhandhā arise, the blood in the heart remains in the same
original red colour. There is no change.
While meritorious thoughts arise, the blood is clearer then it originally is. While
demeritorious thoughts arise, the blood is murkier than it originally is. In the arising of
meritorious thoughts, if it is dominated by faith (saddha) it is yellowish and clear; if dominated
by knowledge (paññā) it is bright and clear; if dominated by goodwill (metta), it is very pleasant
and clear; if dominated by greed (lobha) it is redder and clear; if dominated by hatred (dosa) it is
dark brown and murky; if dominated by reflection (vitakka), it is pale yellow and murky; if
dominated by Pītisomannassa (joy) it is rediant; if dominated by domanassa (distress), it is dull
and murkey; if dominated by sorrow, it is glaring and blackish; if dominated by fear and fright it
is chilly and lumpy.
Thus, when various mental aggregates caused by mind arise, the blood in the heart chages.
Those who have no penetrative knowledge of different changes taking place in the five khandhā
in their bodies but only have supperficial knowledge, think that mind-consciousness (citta
viññāṇa) remains permanent for life.
For this reason, the basis where mental aggregates arise, the way they arise, the time they
arise, etc. are shown in detail.
Knowing the Four Mantal Aggregates by Wrong
View and by Knowledge
How to distinguish between knowing by wrong view and knowing by knowledge of the four
mental aggregates will be explained here. As they are too many ways of knowing by wrong view,
it will be dealt here only briefly.
1. In seeing and knowing different visible objects, there
is the illusion of self (sakāya diṭṭhi), that it is the
individual or being who sees and knows.
2. In hearing and knowing different sounds there is the
illusiion of self (sakkāya diṭṭhi) that it is the
individual or being who hears and knows.
3. In smelling and knowing different smells there is the
illusion of self (sakkāya diṭṭhi), that it is the
individual or being who smells and knows;
4. In tasting and knowing different tastes there is the
illusion the self (sakkāya diṭṭhi) that it is the
individual or being who tastes and knows;
5. In touching and knowing different tangile objects there
is the illusion of self (sakkāya diṭṭhi) that it is the
individual or being who touches and knows.
6. In thinking and knowing different mind objects there is
the ullusion of self (sakkāya diṭṭhi) that it is the
individual or being who thinks and knows.
To then, the whole of a being is a mass or lump or a wishing-tree of wrong views.
[Of the first six, the first five have been dealt with in the chapter on five viññāṇa
Nāmakkhandhā. The last is the taking of pure manoviññāṇa nāmakkhandhā as individual or
being.]
Attachment to four Mental Aggregates as
Nicca, Sukha and Atta.
There is the attachment to Mano Viññāṇa (nimd consciousness), viz. The four Nāmakkhandhā
(mental aggregates) as nicca (permanent), sukha (happiness) and atta (self).
How attached to: It is that individuals and beings, having no substance which is subject to
arising and dissolution, are nimatta (signs) and are therefore of the permanent (nicca) and stable
(dhuva) kind. It arises once only and dissolves once only in a lifetime and is permanent and
stable in a life time. In other words, it is attachment to aggregate of matter (rūpakkhandha) and
mental aggregates (nāmakkhandhā) as individuals or beings, ‘I’, others, men, women, etc. taking
the five aggregates as permanent and stable.
Nicca and dhura dhammas (permanent and stable dhammas) are of iṭṭha (agreeable), sukha
(pleasurable) and subha (delilghtful) nature and of the atta kind. There is no individual or being
who can think or know; there are only the five aggragates. Softness, cohesion, heat, motion,
colour, smell, taste, in the blood of the heart (mano) are rūpakkhandhā (aggregate of matter),
which does not think or know. Neither are they individuals or beings. When there is impact with
external objects sometimes, batches of mental aggregates arise. Those mental aggragates
(nāmakkhandhā) are called thinking and knowing.
There are hundreds and thousands of bases in the blood of the heart where mental aggregates
arise. When the relevant causes are present, they appear in batches here and there on these bases.
Within one hour, they change bases hundreds and thousands of times. In between one batch and
the next, intervening bhavaṅga minds arise. No two batches arise at the same time; they do not
also arise simultaneously with bhavaṅga mind. Only after the end of the arising of one batch,
does the bhavaṅga mind arise. When the bhavaṅga mind ceases, the next batch of mano viññāṇa
arises.
When the four mental aggregates are arising in other parts of the body, such as the eye, the
ear, etc. the blood in the heart is entirely free from the four mental aggregates. It has only
aggregate of matter (rūpakkhandhā). It is really anicca (impermanent) because all the batches are
subject to cessation, destruction and extermination.
Signs of Impermanence, danger of Death
(Anicca Lakkhaṇā)
The signs of impermanence which are the four mental aggregates are really anicca
(impermanent); they are really the danger of death. The four mental aggregates which are
incessantly and relentlessly pursued by the danger of death cannot be treated as I, mind. They are
really dukkha which is dreadful. They are not the kind which is secure even for the twinkling of
an eye. Not being atta, not having any essence (sāra). they are really anatta (non-self).
Should the four mental aggregates really be the sāra (essence) of individuals or beings, they
should be stable throughout the life of individuals or beings. They should die only once at the
end of their lives. It is, however, not so. The four mental aggregates die hundreds and thousands
deaths even during the course of an hour. They are apart from individuals or beings. They are not
the hardcore, the essence, the atta of individuals or beings. They are not the ‘body’ (khandhā) of
individuals or beings. If they were, they should die only when the individual or being dies.
Anicca, Dukkha and Anatta Knowing
Knowing or perceiving thus is called anicca, dukkha and anatta knowing of the four mental
aggragates.
(I) Four kinds of Craving (taṇhā)
Niddārāmatā (fondness of sleep, etc)
Among the pleasures, mental pleasure or manorasa is indeed very great. Even the pleasure of
sleep, that is the pleasure of the bhavaṅga mind is extremely enjoyable, not to say of the
pleasures of javana citta, javanamano and javana viññāṇa. Beings are unhappy if they cannot
enjoy their food or if they cannot sleep soundly. They do not want to lose sleep or to lose their
appetite. They cannot bear sleeplessness or loss of appetite. Enjoyment of sleep is called
Niddārāmatā taṇhā, craving for sleep.
[In this Teaching (Sāsanā), the development of the Bodhipakkhiya dhammas or the Factors of
Enlightment, is noble. The hours of the night when beings sleep and it is quiet are the most
suitable time even in the centres of villages and towns because it is as silent as a forest, to
practise for the development of Bodhipakkhaiya dhammas. At the present day, both bhikkhus and
laymen belonging to the Sāsanā, being too fond of sleep, waste these (valable) hours in sleep. It
is a danger to the damma.]
They are always seeking mental pleasures. They are content only when they are enjoying
some kind of pleasure. There are very many knids of mental pleasures, such as, kammārāmatā
taṇhā, bhassārāmatā taṇhā, saṅghaṇikārāmatā taṇhā, etc.
1. Inability to stop thinking of worldly pleasures, apart
from learning the Tipiṭaka, practising the Teaching for
cultivation of Factors of Enlightment is Kammārāmatā
taṇhā.
2. Inability to give up the pleasure of frivolous talk with
 companions is Bassārāmatā taṇhā.
3. Inability to stap alone in solitude, without any
companions, is saṅghaṇikāramatā taṇhā.
These are cravings, which are highly destructive and detrimental to the development of the
Factors of Enlightenment, are dangers to the dhamma. They should be understood as already
explained by the examples of dogs, crows, vultures, lepers, etc.
(j) Explanation regarding 24 Causal
Relations (Paccayas)
When one becomes conscious of any motion in a certain part of the body, one should note that
the four mental aggregates have arisen there. If the mental aggregates do not arise at that place,
even though the whole of it is cut off, it will not be known. When one is conscious of a motion of
the whole head, one should know that the four mental aggregates have appeared in the whole of
it. When one is conscious of the motion of the whole chest, one should know that the four mental
aggregates have appeared like lightning flash in the whole chest. When one is conscious of the
motion of the whole body, one should know that the four mental aggregates have appeared like
lightning flash in the whole of the body.
It is natural for the four mano viññāṇa nāmakkhandhā to cease and disappear in the blood of
the heart while they (four mental aggregates) are arising in this or that part of the body. It is also
natural for the four mental aggregates to appear off and on in the blood of the heart at their
cessation in other parts of the body. The mental aggregates of one being will never arise at two
places at the same time. Only after the cessation at one place, do they arise at another place.
Out of the 24 Causal Relations (paccayas)-
1. Anantara paccaya (Relation of continuity),
2. Samanantara paccaya (Relation of immediate contiguity)
3. Natthi paccaya (Relation of Abeyance),
4. Vigata paccaya (Relation of Absence)
are the four paccayas which show that nāma dhammas (mental dhammas) do not appear
simultaneously at two places in a being.
Vippayutta Paccaya
(Relation of Dissociation)
The four mental aggregates are appearing incessantly inside the skins, flesh, veins, and
arteries, bones, brain, lungs, heart, liver, blood of the heart, etc. but they do not mix with the
aggregate of matter (rūpakkhandhā). This is called Vippayutta Paccaya (ralation of dissociation).
Ārammana Paccaya
(Relation of Object)
Only when there is contact with six kinds of objects, can there arise the six consciousnesses
(viññāṇa), the four mental aggregates. This is called Ārammaṇa Paccaya (ralation of object).
Adhipati Paccaya
(Relation of Predominance)
Objects regarded extremely agreeable or pre-dominent is called Adhipati Paccaya (Relation of
pre-dominence)
Hetu Paccaya
(Relation as Root)
Relationship of greed (lobha), hatred (dosa), bewilderment (moha), non-greed (alobha), adosa
(non-hatred) and non-bewilderment (amoha) in the nature of root to mental and material
aggregates is Hetu Paccaya (relation as root).
Sahayāta Paccaya, Aññanamañña Paccaya
(Relation of Co-existence and Reciprocity)
Arising together of the Material aggregates, such as hardness, cohesion, heat, cold, etc. with
one another, and of mental aggregates, such as consciousness, feeling, perception, etc. with one
another is called Relation of Co-existence and of Reciprocity (Sahajāta Paccaya, Aññanañña
Paccaya)
Nissaya Paccaya
(Relation of Dependence)
Dependence of matter on one another, of mind on one another and of the mental aggregates on
meterial aggregates is called Relation of Dependence (Nissaya Paccaya).
Upanissaya Paccaya
(Relation of Sufficing Condition)
Mothers, fathers, sons, daughters, houses, farms, cows, buffaloes, land, water, fire, firewood,
rain, wind, forests, mountains, the Buddha, the Dhamma, the Saṅgha, teachers, etc., in fact all
beings and things, as far as we, can think of, to whom we are indebted, are related by way of
sufficing condition. This is called Upanissaya Paccaya.
Purejāta Paccaya
(Relation of Pre-Existence)
The four mental aggregates arise in the blood of the heart depending on the past or future
objects, or objects that arise simultaneously with these aggregates. The four mental aggregates
arise in other parts of the body (other then in blood of the heart), such as the eye, the ear, etc.,
however, depending only on contact by present objects, e.g. visible objects, sound, etc. with the
eye, ear, etc. Then only can attention be fixed on the object which comes in contact with. If the
arising of the objects were to take place earlier, attention should be roused beforehand. This
relation is called Purejāta.
Pacchājāta Paccaya
(Relation of Post Existence)
The rain that subsequently falls is of service towards the growth and development of grass and
trees already grown. In like manner, the subsequent batches of the four mental aggregates are of
service towards the development of the material and mental aggregates already in existence. This
is called Post existence Relation.
Āsevana Paccaya
(Relation of Repeated Practice)
Just as one part of a machine energises or is of service to other parts of the machine, the
former nāmakkhandhā javanas energise or are of service to the subsequent nāmakkhandhā. This
relationship is called Āsevana Paccaya.
Kamma Paccaya
(Relation of Volition (kamma)
The agitation, the rousing, the urging of volition (mind), as explained in regard to
Saṅkhārakkhandhā above, is called relation of Kamma.
[Enjoyment of pleasures in happy existences as human beings, devas and brahmas and the
sufferings experienced in the four Apayas (nether regions) is called the Relation of Kamma,
Kamma Paccaya.]
Vipāka Paccaya
 (Relation of Effect)
The tranquil nature of the bhavaṅga mind which arises while one is asleep is called the
Relation of Effect, Vipāka Paccaya.
Āhāra Paccaya
(Relation of Nutrition)
The support by nutriments taken daily for subsistence of the meterial aggregate in each
existence and the support by the mind, contact, volition, etc. for the stability of the mental
aggregates in the round of births is called Āhāra Paccaya, Relation of Nutriments.
Indriya Paccaya
(Relation of Control)
The eye matter (cakkhurūpa) controls Cakkhuviññāṇa four mental aggregates. When eye
matter is weak, the four mental aggregates are also weak, and the eye-sight is not clear. When
eye-matter is vigorious, the four mental aggregates are vigonious; and the eye-sight is clear. The
eye matter of the devas is more vigorous (powerful) than that of human beings. For this reason,
the aggregates of sight can see through trees, forests, hills, land, water and so on.
Likewise, one should understand ear matter, nose matter, tongue matter, body matter and their
respective Viññāṇa (consciousness) mental aggregates. Jivita (life), citta (mind), vedanā
(feeling), saddha (faith), vīriya (effort), sati (mindfulness), samādhi (concentration), Paññā
(knowledge), control their respective mental aggregates. When their function is weak, the mental
aggregates are weak; when their functions are vigorous, the mental aggregates are vigorous. Pure
jīvita governs or controls matter caused by kamma (action) (kammajarūpa). When jīvita is weak,
kammajarūpa is weak; and when jīvita is vigorous, kammajarūpa is vigorous and has a long life.
Such control is called Indriya Paccaya, Relation of Control.
Jhāna Paccaya
(Relation of Jhāna)
The service rendered by Vitakka, Vicāra, Pīti, Vedanā and Ekaggata to the mental aggregates for
concentrating their attention of the object is called Relation of Jhāna. One cannot even aim a gun
at a bird without these five factors.
Magga Pacca
(Relation of Magga)
The service rendered by paññā (knowledge), vitakka (initial application of the mind) and
virati (abstinence) and vīriya (effort), sati (mindfulness), ekaggata (one-pointedness of the mind)
and diṭṭhi (view) to the four mental aggregates for performing physical, verbal and mental
actions to gain duggati (miserable unhappy destinations), or sugati (happy destinations), or
Nibbana is called Relation of Magga.
Sampayutta Paccaya
(Relation of Association)
The association of the four mental aggregates with one another, their arising together and
disintegrating together simultaneously is called Relation of Association, Sampayutta Paccaya.
Atthi Paccaya, Avigata Paccaya
(Relation of Presence, Relation of Absence)
Of the Relations already shown, the Paccayappana dhamma which arises from a cause, and
the Sahajātapaccaya, Relation of Co-existence, are the Atthipaccaya (Relation of Presence) and
Avigatapaccaya (Relation of Absence).
[End of brief explanations of 24 Causal Relations.]
 Here concludes Method of Contemplation by
Tikkha Persons = persons of sharp
intellect.
---------

CONCLUSION
This treatise on Insight Meditation (Kammaṭṭhāna) written at the request of Abhidhammā
teacher Maung Thai is successfully completed on the 10 th waxing day of Tazaungmon, 1266
Burmese Era (approximately October 1904 A.D.).
(The Venerable Ledi Sayadaw began the writing of the book on the fullmoon day of Vāso,
1266 Burmese Era. So it took him about a week less than four months)

Translator.
U Hla Maung who translate this book was born in March 1913 at Kyawdaw village, about six
miles of north of Toungoo, a middle Burma town. He was educated in the village school, of
which his father was a teacher, and then at St. Luke’s High School of Toungoo. From 1932 to
1937, he worked as a typist in some commercial firms in Rangoon. Then he served as official
reporter with two government inquiry committees. During the Japanese occupation, he worked as
stenographer in the Burmese Ministry of Foreign Affairs. After reoccupation of Burma by the
British, he served as official reporter in the Constituent Assembly and, in the same capacity in
the Chanber of Deputies which was formed later, till 1962. Then he became an editor with the
Working People’s Daily till his retirement in 1974. He took B.A. and B.L. degrees from the
Rangoon University studying as an external student in 1954 and 1956. From 1980 to 1989 he
worked as translator and editor in the Burma Pitaka Association.