Preface. 卐

Preface. 卐

My worship to the 7th Rishi, the Sage of Sages, the Supremely Enlightened One, the Reverend Omniscient One.

The subject of meditations is vast. All meditations in the world can be divided into 2 categories as concentration meditations and wisdom meditations. Meditating means keeping a continuous equal thought generation without mixing with outer thoughts. Concentration meditations unify the mind like a LASER beam. Wisdom meditations give wisdom. Hence they are like the sunlight.

Dear student, this is what I have to say. In November 2016 I became a Theravada Buddhist monk. I was so happy because it was what I wanted; the supreme monkhood... My intelligent foresight showed me the dangers of feasting on 6 sense organs - sensuality, dangerous results of karma, the impurity of lay life, sinful nature of women, wrong paths of human beings which are directly paved to the 4 categories of hell worlds, high incapability of protecting at least the 5 virtues of a lay person in lay life, wrong competitions of human beings, dangers of living with elders who have no sense of Dharma or righteousness, both paths to heaven worlds and hell worlds, dangers of endless rebirth circle, the great pleasure which comes from celibacy, the great pleasure that comes from meditations and the future of human beings. So I wanted celibacy and to go on the path of purification. When I was a layperson, when I was a boy, and when I was 22 years old; I came to a concentration by using Anapanasathi meditation. It just took 3 days and I even did not practice meditation all day long. I just practiced meditation for less than 2 hours at the night.

I remember I achieved that concentration by continuously trying. And I was amazed when I entered into the concentration for the first time in my life. I never felt such a pleasure before, in my entire life. I was testing and learning meditations.

Later, in November of 2016, I became a monk. About this supreme monkhood, I became so happy. But most things didn’t go as I expected. Many monks nowadays in the monk-society do not care about protecting virtue precepts.

There are 2 types of precepts for a Buddhist monk as discipline precepts and virtue precepts. By those 2 types of precepts, virtue precepts are more important. Because without protecting virtue precepts one cannot acquire concentration. The one who cannot acquire concentration, cannot acquire pure wisdom which is essential to end the rebirth circle. Therefore, protecting virtue precepts is extremely essential.

In present days some monks are directly involved in government jobs, use drugs and liquor, disturb the lives of forest monks and rishis in some areas, oppose real monks who are virtuous, speak false things about Dharma without a proper study, also demeans other monks sometimes, behaves like laypeople with laypeople, plays with supreme Dharma as it is a toy and like a layperson have a woman while wearing this astringent robes which was the flag of rishis and arahant monks. This is the situation after 2500 years of Lord Buddha’s supreme enlightenment. I cannot be happy with the situation. I hope the truth will help the purification of all. I state these things with a pure mind. I am sorry if I am doing a wrong thing in your eyes.

Remember, this is the age of Kali – the age of distortion. Fertile land becoming infertile, medicines becoming not medicines, ignoble persons becoming noble persons, noble persons doing duties that they should not do, unrighteousness becoming righteousness, the correct action becoming the wrong action, the wrong action becoming the correct action, becoming white crows, extreme changes of nature, destruction of kings, women taking sexual pleasure from women, men taking sexual pleasure from men, high greed to belongings of other people, wives and relatives hating each other and becoming enemies, high changes of females, father hating son, distortion; these things happen in the age of kali. Dharma goes to the dark forest.

As a truthful Buddhist monk, I must say this; only either the monk who destroyed all roots of sins or the monk who is trying to do that; are the ones who are appropriate to wear these yellow astringent robes. There is none other than them who are appropriate for these robes. Any unvirtuous monk who tolerates the worship of innocent human beings while neither protecting virtue precepts nor meditating must have to pay for their sins after death. In the ghost world, there are also monks who are with burning robes. This is the truth. A monk can survive from this fate by trying to go on the path of purification. At least if tries to meditate even for a moment he eats the food without a debt to the innocent people.

As a monk who has vowed to speak no-falsehood how can I speak false things? Of all tasty things, the truth is the tastiest thing. Truth is like the ambrosia of heaven. Truthfulness and generosity are the most important qualities of a real man. These 2 qualities become the base for many other virtues.

The reverend Omniscient One has said this, that is; “the monk who is neither virtuous nor tries to be virtuous is a heap of garbage”. Therefore, I as a Buddhist monk declare my deep condolences about the present state of Buddhist monk society.

For happening of these kinds of wrong things in the present, there are many reasons. I can name a few. Not having any correct guidance from the present leader monks and elder monks, some people becoming monks only for eating foods, some people becoming monks for just academical learning and with the thought to remove these robes later, some people becoming monks to enter a university easily, some people becoming monks for fun and with the thought of temporary staying in the robes and removing it later, some people becoming monks for doing businesses, some people becoming monks for just living, not giving correct advises of reverend Omniscient One to the novice monks, teaching young and novice monks things like sweeping the temple is more important rather than meditating to end the rebirth, teaching wrong ideas about the true Dharma, training novice monks for things which reverend Omniscient One said do not do, not giving necessary facilities for meditating, discouraging novice monks on the subject of meditation, inability to understand the true meanings of advises and words of reverend Omniscient One, jealousy, bad Buddhist monk education centres, not becoming kind to novice monks, not having many figures of true exemplary monks to learn from for novice monks, not having good connections in between temples and forest monasteries and not becoming virtuous.

The advice of reverend Omniscient One for novice monks is to put novice monks into practice 4 types of mindfulness meditations. Sathara Sathaipattana or 4 mindfulness meditations means practicing keeping sanity in 4 wisdom meditation categories. The reverend Omniscient One has not advised giving any other task to a novice monk other than this.

But what happens now is not this. The advice of our elder monks is not this. Their advises are; cleaning the temple is the first thing to practice, preaching dharma is the first thing to practice, do not try meditating, try to learn this and that, keep connections with lay people, going to solitude is wrong, helping build the monastery is the most important task, do not care too much about protecting virtues, keep connections with your parents, first learn to sweep the hall, collect money, practicing meditations is useless; these are the advices of them. I must say; I completely go against these wrong advises.

In the society of monks, there are very virtuous monks including arahant monks. Monks like that also live. They are truly extremely virtuous. But they are like a quarter only, from the entire society of monks.

It is now the year 2021 and this is the ordinary nature of the current society of monks. Though I cannot expect everyone to be a good monk, I expect at least if 3 quarters of the entire society of monks to behave according to precepts is good.

The alms given to any not virtuous monk for the sake of Sangha are purified by the ancient virtuous monks like reverend arahant monk Saripuththa, reverend arahant monk great Moggallana, reverend arahant monk great Kashyapa, reverend arahant monk Sivalee, reverend arahant monk Angulimala and reverend arahant monk Subhuthi. It happens due to the thought, which is the intention to give to the entire Sangha-society. Therefore, a layperson must not worry about the greatness of meritorious karma. In alms-giving to any Buddhist monk set your intentions on the entire Sangha society. The word ‘Sangha’ means a collection of Arya (that have supramundane results) Buddhist monks including ancient ones.

Among rituals of the world; consecration by fire is the highest. Among Veda stanzas; the Savithri stanza is the highest. Among humans; the king is the highest. Of all rivers; the great ocean is the highest. Among things that blaze; the sun is the highest. For those who like to have a high meritorious karma; the Sangha-society is the highest.

I have written the truth for the good people those who wish to be a monk in the future. These pieces of information are useful to be wise and to find a better teacher or a better place to start life as a monk. Otherwise, your unknowing and uncleverness may result in wasting your whole life.

Are you looking forward to a bright future? The future of human beings is dark. This is what happens in the future; In the future electricity vanishes. Tasty foods vanish. Technology vanishes. In the future, a police station does not exist. This kind of era is near.

Know that. In the future, people become extremely unrighteous. With them; talking dharma – righteousness, justice becomes useless. Rain does not work timely. Medicines do not work. Fertile earth becomes infertile. People lose shame for doing sins and fear for doing sins. Men become less. Men become weak. Society of women increases. In the future, many ignorant men are completely charmed by women and they, becoming unable to know what ought to and what ought not to; behave on earth like blind bulls. In the future everyone’s hands receive weapons. The hatred spread amongst the earth. Everyone becomes sinful. Highly sinful. There becomes no oil. People’s minds become very distorted. In the future, everyone steals. Everyone does various sexual activities. The shame and fear for sins vanish. In the future increases the use of weapons all over the earth. Everyone has weapons. In the future, humans love the taste of blood. Dangers, and fears spread over everywhere. Future Human beings do sexual activities with their mother, with their father, with their teacher, with their daughter, and with their son. They are eager for sexual passion. They get uncontrollable cravings. Also, humans become somewhat shorter. The life span of humans slowly goes down to a maximum of 10 years. When that happened, they start doing all sexual activities at age 5 and die at age 9 or 8.

In that era, humans will have no proper food. But they eat various things. The tastiest best food will be a raw grain that is very harsh. Even the taste of salt vanishes. Human beings become equal to animals in mentality. Their minds are completely distorted. They kill men and women. And eat human flesh. First, they bind the person to a tree. But do not behead. The reason for that is; the beheaded body cannot be kept for a few days without being decomposed. And because there are no fridges in those days. They first cut hands. On the second day, they cut their legs. On the 3rd day, they take the other parts of the body. There becomes a final war of all humans on the whole earth for 7 days. Very less humans will survive. From them, there start new generations on earth slowly.

Student, do not try to enjoy the book, know that; where there is enjoyment there is danger. Write this in your heart. Because this is extremely important to keep remembering.

I should mention another important thing. Dear student, know, that by concentration alone one cannot attain supreme enlightenment. It is the wisdom about forms, sensations, recognitions, formations, and consciousnesses that allows one to realize nature and therefore attaining of supreme enlightenment.

Wisdom is what gives supreme enlightenment. Not concentration levels. Because of the great pleasure one feels in concentration levels some people think it is the true supreme enlightenment. It is wrong.

Through my this writing, I open up the real Dharma to the world without hiding anything. The reverend Omniscient One has said this; “monks, the Dharma and the policy which is taught by the reverend Thathaagatha (the one who shows the truth of the world) do blaze if uncovered. They do not blaze if covered!” You may read this statement in the Anguttara sect of the basket of sutras.

As a monk who has realized, I have no idea to change the world for it cannot be changed. Do not try to change the world. Follow the path of purification, the path of distinctive freedom, on your own. For the world cannot be changed by even the greatest rishi the reverend Omniscient One. There is none in the world to protect you, to give you mercy, to give you a real pleasure, to save you. Except yourself; who will have mercy for you? If one person in a million listens to my advises and follows the path of distinctive freedom; my son, I have written this book for you. Now, I have done my duty to the earth. May you be healed!

[Rotating the wheel of Dharma.]

“I did not become an ascetic because I belong to a poor family. I had wealth. Nor do I belong to a low caste in Asia.”

“I did not become an ascetic because I am old and weak. I am young and strong.”

“I did not become an ascetic because I am sick. I am in good health.”

“I did not become an ascetic because I do not have academic qualifications. I have academic qualifications.”

“I did not become an ascetic because I do not know how to do a profession or run a business.”

“I did not become an ascetic because I have no place to live.”

“I did not become an ascetic because of foods.”

“I became an ascetic to find out the ultimate truth and supreme liberation from all woes!”

“I worship the Buddha and all other Rishis who took this path before me. In the universe, saints are honorable. By cleaning the body; one does not come to the supreme purification. Only by cleaning the mind; one obtains the real purification.”

“Now! Listen!”

“If someone has the zeal, he will succeed in yoga regardless of his health or age.”

“Even the most horrible sinner can change himself and get redemption.”

“O creatures! I destroy the darkness! I uncover the ancient secrets and the fountain of light!”

[Note: That Buddhist monk is now an independent Rishi. He has stepped out of the organization of Buddhist monks, and become an independent ascetic.]

Primary instructions on how to use the book. 卐

Primary instructions on how to use the book. 卐

Dear student, may you be healed! Listen carefully, now when you read this book I am your teacher even though I am far away from you who is living in a deep Asian forest.

May your dreams of becoming a yogi come true!

I advise you to read this book from the first chapter to the 27th chapter systematically. It is the correct method of learning this book. This book must be read a minimum of twice to be understood properly. If you find some words and paragraphs are too hard to understand; then skip them temporarily and continue reading. English is not my mother tongue. This book will teach you about the nature, the universe, meditations, and the attainment of meditative levels the jhanas. All instructions are practical.

If you have a chronic sickness, then to find out Karma reason of it, read Reasons and Results sub-chapter in chapter 19. The most interesting part of this book is chapter 26 which displays a discussion with me and 3 young boys. You may hear and learn many things from chapter 26. In that chapter, there contains information on how to survive from a black magic attack too. If you are unsure about what to read first or if you are boring, then jump right into chapter 26 and read on.

If you are looking for healing yourself from porn addiction you may read the dedicated chapter, the chapter 23 directly. If you are looking for a guide for starting a life of asceticism then you may read the manual for a life of asceticism, chapter 25 directly. If you are looking for learning virtue precepts and virtue-related things you can read chapter 2.

If you are an advanced meditation practitioner and trying to learn the achieving of 8 form and formless trances; then chapter 12, chapter 13, and chapter 14 have been written for you. Check the table of content and sub-titles carefully to find out more Dharma information. Study the book carefully. Blessed be!

[This book was written in a small time at a high speed by using a limited capacity. There may contain small grammatical mistakes and word mistakes in this book, therefore use your intelligence to take the accurate meaning if a mistake was found.]

[You can use your E-Book reading app’s search function to search for special things you like to read about. Use one word only. Examples: death, ghost, god, dispassion, kasina, karma.]

Difficult words and synonyms. 卐

Difficult words and synonyms. 卐

Student, you can skip this segment if you wish, but must remember that; learning these things will help you for a better understanding.

1. 10 directions: The 10 directions are North, Northeast, East, Southeast, South, Southwest, West, Northwest, Up, Down.

2. Abhidhamma: The term Abhidhamma means the Distinctive nature. It is a basket of dharma in the Tripitaka pali canon. There shows the mechanism of nature and the entire universe. Abhidhamma also known as Distinctive nature is a very complex basket, a very complex science. Any person, any scientist who has ordinary Intelligence; cannot understand it fully. Only the persons who are gifted with birth intelligence can understand it fully. Birth intelligence means the pure birth consciousness that was created by a formation with all 3 roots of merits. And also the one who has special merits towards superior wisdom done in past lives can understand it fully. These both causes are essential.

3) Alone Buddha: Alone Buddha is a sage who himself realized the mechanism of universe without any other’s advice. He realizes four noble truths and the nature without a help of a teacher or any outer source. But he does not possess the omniscient intelligence. So he does not know all. These Alone Buddhas become in times where there are no Omniscient Lord Buddhas. These Alone Buddhas do not preach Dharma because in those ages often human beings are either extremely toxic, sinful, or filled with tough wrong philosophies and religions. They do not preach Dharma by mercy to those people. Because if they do, human beings will either say these sages are lunatics, crazy men, or will attack these alone Buddhas and due to the collected high sins, they will be born in hell worlds. Alone Buddha is the 6th-level sage. Private Buddha is also a synonym for an Alone Buddha. Pacceka Buddha is also a synonym.

4) Aryan: The term Aryan means a noble person who has supramundane fruits, and who has seen the mechanism of nature.

5) Arya: The name Arya typically means 4 types of noble enlightened persons who have attained one of the 4 stages of supreme enlightenment. Also the name Arya means anything related to the supreme enlightenment.

6) Arahant: The word Arahant means a Buddhist monk who has attained supreme enlightenment fully, who is canker free, who is free from defilements which means all sins. Arhant is also a synonym.

7) Arpana: The term Arpana means 8 form and formless meditative levels. The trances.

8) Ascetic: An ascetic is a man who protects 4 categories of virtues of ascetics. And practices meditations. He does not do a job. Muni is a synonym. Saint is a synonym.

9) Bhavana: Bhavana is a synonym for meditations.

10) Bhikku: The Buddhist monk is also called a Bhikku.

11) Beings: Beings is a synonym for living beings, creatures.

12) Bodhisattva: Bodhisattva is the person who did many sacrifices like giving his flesh, giving eyes, giving blood, and giving empires for the attainment of omniscient intelligence which means the Buddhahood. He did such sacrifices in an unthinkable, uncountable amount of various lives; birthing and dying in the rebirth circle. Mahasattva is a synonym.

13) Brahma: A Brahma is an invisible living being who lives in any of the 20 Brahma worlds. They have no 5 dark covers of mind and always live in trances. By shape, they have a human form. They all have supernatural powers. They have exceedingly fine bodies. Therefore not even gods can see them.

14) Cause and effect circle: The term Cause and effect circle means conditioned arising method. It shows how all woes arise, death and rebirth arise and the mechanism of creation of a being.

15) Consciousness: Consciousness means consciousness element. Knowing is consciousness element. Consciousness exists inside the body of any living being. Sensation, perception, formations are inside the consciousness and are attributes of the consciousness element. An attribute of consciousness element is something that is like a limb of the consciousness element.

16) Consciousness components: Consciousness components mean attributes of the consciousness element. These attributes are like limbs of the consciousness element. There are many attributes of the consciousness element. But only 7 attributes work with every single mind. Other attributes sometimes work, sometimes not.

17) Concentration: The term Concentration is used for the unification of mind and as a synonym for any concentration level or trance.

18) Craving: Craving is a one root of sins. This is also an attribute of consciousness element.

19) Cloud-gods: A type of invisible beings. A type of primary gods that live in an earth’s atmosphere. Their abode is either hot clouds or cold clouds. Only a person that has the divine eye can see these invisible creatures. According to the birthplace; these invisible creatures are named. Primary gods live only in an earth’s atmosphere. They do not have all the extremely luxurious pleasures of gods who live in heaven worlds. Various primary gods live even in stars, trees, moons, oceans, some flowers, towers, heartwoods of plants, tree leaves, on the wind, mansions made by humans, etc. Gandabba is a synonym for primary gods. And also let’s say there is a cloud-god in a cloud and he thinks “let me play”. Then according to his mind, according to his willingness clouds establish or behave. And also let’s say there is a wind-god in a wind and he thinks “let me play”. Then according to his mind, according to his willingness winds establish or behave. The wind shows distorted behaviors. Such as high speed. And also let’s say there is a rain-god in a rain cloud and he thinks “let me play”. Then according to his mind, rain rains in improper seasons. To see these invisible creatures; one should acquire the divine eye. Just as technical infra-red light cannot be seen; the existence of these invisible creature types cannot be known by the ordinary human eyes. Therefore the method of acquiring the divine eye is mentioned in this book. Not all elemental distortions are done by these invisible creatures. Most of the elemental distortions such as the high speed of wind are due to natural causes.

20) Demon: Demon are a type of invisible inhuman beings. They normally look like a black strong man.

21) Desire: Desire is typically taken as a term for all 3 roots of sins. Also it is used as a synonym for craving.

22) Dharma: There are 6 definitions for the term Dharma. 1st definition is; Dharma is nature. What sustains its own characteristics, qualities, and natures is called the Nature. 2nd definition is; the correct teachings or correct natures which are not associated with sins and that give a pleasant good result in the future is Dharma. 3rd definition is; the path to the supreme enlightenment is Dharma. 4th definition is; natural order of the universe is Dharma. 5th definition is; cosmic order is Dharma. 6th definition is; the teachings of the reverend Omniscient One’s and Rishis’ as one’s following path to liberation. The antonym is Adharma.

23) Extinction of existence: The term Extinction of existence means the Extinction of existence element. It is a synonym for Nirvana or Nibbana.

24) Form: What is created by the earth element, liquid element, heat element and air element is a Form.

25) Formations: Formations term means all causes. Sometimes used for both causes and effects. Sometimes used as a synonym for Karma. Formations may or may not be an attribute of the consciousness element.

26) Fruit-sothapanna: The term Fruit-sothapanna means the 1st result of using the noble 8-fold path. This is an Aryan thing. This is a noble attainment, it is a supramundane result. One who attained this fruit of the noble 8-fold path will be born in 7 lives as maximum. Who came to this fruit is a person who entered into the stream that goes to the extinction of existence element. That person who attained this fruit is called the “stream-entrant”.

27) Fruit-sakurdaagami: The term Fruit-sakurdaagami means the 2nd result of using the noble 8-fold path. This is an Aryan thing. This is a noble attainment, it is a supramundane result. One who attained this fruit of the noble 8-fold path will be born in 2 lives as maximum. That person who attained this fruit is called the “once-returner”.

28) Fruit-anaagami: The term Fruit-anaagami means the 3rd result of using the noble 8-fold path. This is an Aryan thing. This is a noble attainment, it is a supramundane result. One who attained this fruit of the noble 8-fold path will be born in 1 life as a maximum. Also, he never will be born in a sense plane world again. He goes to a world of Brahmas. That person who attained this fruit is called the “non-returner”.

29) Fruit-arahant: The term Fruit-arahant means the final result of using the noble 8-fold path. This is an Aryan thing. This is a noble attainment, it is a supramundane result. One who attained this fruit of the noble 8-fold path will not be born again. He destroyed desire and ignorance fully. His consciousness element does not take another form in the universe again. It is the full saintship. He attained supreme enlightenment by coming to the extinction of existence element fully. That person who attained this fruit is called an Arahant monk or a consummate one. He becomes a 5th-level sage. This is the 5th level rishi.

30) Ghost: Ghosts are a type of invisible inhuman beings.

31) God: A God is an invisible living being who lives either on 6 heaven worlds or on earth. By shape, they have a human form. They have very fine and illuminating bodies. Because of high fineness of their bodies not even Inhumans can see them. They are not almighty creatures. And gods who live on earth are very primary and are less luxurious compared to the gods who live in 6 heaven world types. They may or may not have supernatural powers. However, they all have the supernatural power of body transformation by birth. The gods who live in 6 types of heavens have unimaginable luxuries and unthinkable pleasures. Life of a god is only a pleasureful sensations receiving life. They play and have fun all the time. They have everything they want. If they lack something; they can create that pleasure instantly. By using the divine eye, one can see these gods. Also by yogic powers, a yogi can talk with gods. Read this book continuously and you will know much information about gods.

32) Hermit: A Hermit is a 1st level Rishi. He is a 1st level sage. He protects many virtues of an ascetic and practices meditations. He does not do a job.

33) Inhuman: Inhuman means an invisible living being who is neither a god nor a brahma. For an instance; ghosts. By shape, they are various. Inhumans have fine bodies. They may or may not have some supernatural powers. An inhuman birth is generally a woeful state. All most all of them have to suffer from various pains. Pleasureful sensations are less in inhuman worlds. Also, often their worlds are filled with darkness. Often their foods are smells of impure things. Read this book continuously and you will know much information about inhuman beings.

34) Jhana: Jhana is a synonym for a Meditative level. A trance.

35) Karma: Karma is the formation attribute of the consciousness element. By the formation attribute of the consciousness element creates an energy like thing inside the consciousness element that gives an equal result to the current formation which became inside the consciousness element at a future date. And by the power of formations; equal generations of consciousness element which means equal generations of knowings are created. And the creature feels sensations of either pleasure or pain or equanimity according to the previously done formations. Another thing is in order to be a Karma, formations attribute must be associated with either 3 roots of sins attributes of consciousness element or 3 roots of merits attributes of consciousness element. Without associating with either of them; it becomes just an action that gives no future result. The motive attribute of the consciousness element is a synonym for the formation attribute of the consciousness element.

36) Lust: Lust is a synonym for love.

37) Mandala: Mandala means an object that is used for taking the Kasina sign by the Kasina meditation practitioner.

38) Metaphysics: Definitions for this are various. This term Metaphysics can be used for the Distinctive Nature.

39) Mind: By using the Mind beings think. The mind is an internal sense organ. Mind is also used as a synonym for the consciousness element. It is the birth-consciousness (the first consciousness of a consciousness element generation in a new body, new life) that becomes the mind and gives the ability to think.

40) Monk: Monk is normally a synonym for a Buddhist monk. He protects many virtues of an ascetic and practices meditations. He does not do a job.

41) Meditative level: The term Meditative level means Form and Formless trances. It is a synonym for the term ‘Trance’.

42) Omniscient intelligence: The omniscient intelligence is a supreme intelligence somewhat similar to the distinctive intelligence of the divine eye and divine ear. But divine eye and divine ear intelligences have limitations. There are things in the universe not even the divine eye or divine ear can know. They have limits. But this great omniscient intelligence is limitless. The sage who possesses it, can know anything in all aspects of it. The sage who possesses this supreme intelligence is the sage of sages. The supreme Buddha. This great intelligence cannot be acquired in one life’s works like someone easily acquire divine eye or divine ear. To acquire this supreme intelligence one should do extremely hard sacrifices and collect necessary karmas in many countless lives like giving wealth, empires, blood, flesh, eyes, other body parts, life, etc.

43) Passion: Passion is a synonym for love. This is an attribute of consciousness element.

44) Perception: Perception means special recognition. Perception means recognizing the characteristics of a thing. There are 2 kinds of perceptions as correct perception and wrong perception. Perception is an attribute of the consciousness element.

45) Rebirth circle: Rebirth circle means birth and death happening as an endless circle. This is a synonym for Sansaara, Sansaric or Samsara. The reincarnation.

46) Rishi: A rishi means one of the 7 kinds of sages. This is a synonym for Sage. A rishi protects many virtues of an ascetic and practices meditations. Because he is an ascetic, he does not do a job also.

47) Sage: A Sage means one of the 7 kinds of rishis. This is a synonym for Rishi. He protects many virtues of an ascetic and practices meditations. An ascetic. Muni is a synonym. Saint is a synonym.

48) Sensation: Sensation is a synonym for feeling. Mainly there are 3 types of sensations as pleasure sensation, painful sensation, neither pleasure nor pain sensation – (the equanimity sensation). The sensation is an attribute of the consciousness element.

49) Sense organs: Sense organs means the 6 internal sense organs which are eye, ear, nose, tongue, body and mind.

50) Sense pleasures: Sense pleasures means objects that feast 6 sense organs. Forms, sounds, scents, tastes, touches, thoughts.

51) Sankhara: Sankhara is a synonym for Formations.

52) Sangha: The word Sangha means pure Aryan Buddhist monks and nuns community. Fake monks are not Noble Aryan monks. Currently due to the vanishment in ancient times; the community of Buddhist nuns does not exist in the world. And it cannot be created accurately again without an Omniscient Buddha.

53) Samadhi: Samadhi is a synonym for concentration.

54) Upachara: The term Upachara means access meditation to 1st form plane meditative level. Upachara is a synonym for 2nd concentration level.

55) Will: Will means liking to do something. Will is an attribute of consciousness element. This is neither a root of sins nor a root of merits. A person should have the will to destroy desire. The powerful will destroys the powerful desire. Willingness is a synonym.

56) World: The term World typically means a special plane or a place where a similar type of living beings live. A world.

57) Yogi: Yogi is a name for a man who practices meditations while protecting celibacy.

Decryption keys for Scriptures and Holy books:

Note: dear student, use these keys wisely to the appropriate place to uncover the true meaning in ancient scriptures and holy books.

Here are mentioned 111 decryption keys.

1) Anadi = Beginningless.

2) Advaitha = None-dual/ One recognition/ One perception/ One identification only. Nothing else. No 2 perceptions. No 2 identifications.

3) Aloka = Light/ Divine mind light.

4) Anahatha-Nada = A sound in thoughts, in mind that is concentrated upon.

5) Ananta = Endless.

6) Arupa = Formless.

7) Asparsa = Touchless.

8) Asvattha = The sacred Peepal tree which the Buddha got the supreme enlightenment under the shadow.

9) Asankaya = Inability to show by a number/ Inability to count.

10) Atman = Divine mind light/ Soul.

11) Avidya = Ignorance.

12) Avastha = States.

13) Bhiksha = Alms foods.

14) Bindu = The point that is concentrated upon.

15) Brahman = Concentration sign/ Any concentration level/ 7th concentration level.

16) Brahma-Mantra = Form and formless trances.

17) Brahma = A type of superior creature, and they live above all gods. Gods are very low by every pleasure when compared to a brahma.

18) Brahmananda = Happiness of a brahma.

19) Brahmin = Brahmana/ A higher caste in india/ Learned man/ the ascetic who is sinless.

20) Bhrumadhya = Between the two eyebrows.

21) Bhuta-Loka = The world of elements.

22) Brahma-Vidya = Brahma mantra/ Brahmic science/ Science of going to the worlds of brahmas/ Trances.

23) Brahma-Jnana = Intelligence of attaining trances, specially formless trances.

24) Bhuta-Siddhi = A psychic power by which mastery is gained over the elements.

25) Brahmacharya = Practice of celibacy/ Ascetic life.

26) Chakra = Level/ Wheel/ Weapon.

27) Chidakasa = The space visible only to mind in the 7th concentration level.

28) Dama = Control of senses.

29) Devil = Adharma/ Unrighteousness/ An inhuman being.

30) Dharana = Concentration.

31) Darkness = Stupidity/ Ignorance/ Illusion.

32) Deva = God/ Celestial being.

33) Dhvani = Sound.

34) Dhyata = Meditation Practitioner/ Yogi.

35) Dhyeya = Objective of meditation.

36) Ekagrata = One-pointedness of mind/ Concentration.

37) Father-In-Heaven = Nature.

38) Guna = Attributes.

39) God = Space/ 1st formless meditative level/ Creater Sage/ Teacher of Dharma/Sage of sages/ Teacher god/ Karma/ In between eyebrows/ Dharma/ Invisible divine beings.

40) Guru = Teacher/ Acharya.

41) Garuda = A peacock-like divine bird. They live in Chaturmaharajika celestial world. They have a supernormal power of taking various forms including the human form. They possess that power by birth. Originally belongs to the divine animal kingdom.

42) Hridaya = Heart.

43) Isi = Rishi/ Sage/ Saint/ Ruesi.

44) Indra = The god emperor of heaven world of 33 god kings.

45) Jagrat = Waking state.

46) Jivana-Mukthi = One who came to the freedom while in human body/ the sage who acquired the 7th concentration level.

47) Jyotis = Illumination.

48) Jambudvipa = Earth.

49) Jhana = Any fixed meditative level/ Trance.

50) Kevala = Alone.

51) Kundalini = Concentration power/ Samadhi.

52) Kundali = Manonmani/ Kundalini/ Unmani/ Samadhi/ Serpent/ Sun/ 7th concentration level/ 1st formless plane meditative level.

53) Kshipta = Wandering state of mind.

54) Kasinaloka = Divine mind light.

55) Kundali Sakti = Concentration power.

56) Light = Divine mind light/ wisdom.

57) Lord-Krishna = Concentration sign.

58) Lamb = Dharma/ Virtue/ Nature.

59) Lakshya = Goal/ target/ point of concentration.

60) Madhyama = Middle.

61) Mahant = Great sage.

62) Muni = Saint/ Rishi/ Sage/ Sannyasin.

63) Mauna = Silence toward material pleasures/ Path to become a muni.

64) Manas = Mind.

65) Maya = Stupidity/ Ignorance/ Illusion/ Deceit.

66) Moksha = Freedom/ 7th concentration level/ Coming to union with brahmas/ Kaivalya.

67) Manasika = Mental.

68) Mudra = Symbolic hand/ Symbolic position/ A Certain class of Hatha Yogic exercises.

69) Moha = Infatuation/ Ignorance/ Stupidity/ Unknowing.

70) Nama-Rupa = Name and form.

71) Nirvikalpa = Formless plane meditative level/ Time or the life span cannot be measured/ 7th concentration level.

72) Nada = The sound that is concentrated upon.

73) Nadi = The man who comes to meet the rishi/ Nerve/ Pulse/ Sins.

74) Nimiththa = Concentration sign/ Meditative sign/ Sign.

75) Natha = Helper to the helpless creatures.

76) Para = Super/ higher/ highest/ Supreme.

77) Prana = Life force/ Breathing.

78) Pranavayu = Breathing air.

79) Purushartha = Human effort.

80) Paramatman = 7th concentration level.

81) Rose-Apple-Island = Earth.

82) Shakti = Power/ Force/ Energy.

83) Satan = Adharma/ Sathan/ Unrighteousness.

84) Samyama = Targeting by the mind.

85) Samyama-State = 6th concentration level/ Ajna chakra.

86) Samskaras = Tendencies of previous births/ Karmas/ Reasons/ Causes/ Formations.

87) Sons-Of-God = Those who follow the Dharma.

88) Son-Of-God = Any god.

89) Son-Of-man = Any man.

90) Sadhana = Spiritual practice.

91) Samadhi = Any concentration level/ 7th concentration level.

92) Sahaja = Natural/ True/ Native/ Intrinsic.

93) Siddhis = Supernatural Powers.

94) Siddhas = Men who possess 6th concentration level and therefore supernatural powers.

95) Siva = Divine mind light/ 7th concentration level.

96) Seat-Of-Siva = In between eyebrows.

97) Savikalpa = Form plane meditative levels/ Time or the life span can be measured easily.

98) Sukshma = Fine/ Subtle/ Indivisible.

99) Tapas = Austerity.

100) Twin-Karmas = Good and bad karmas.

101) Turya = 7th concentration level/ 1st formless plane meditative level/ Laya/ Parama Pada/ Sahaja/ Raja yogi/ Amanaska/ Sunya/ Unmani/ Niralamba.

102) Trikuti = The space between the two eyebrows.

103) Universal Energy = Karma/ Concentration.

104) Vichara = Power of investigation.

105) Vimoksha = Emancipation/ Supreme freedom/ Distinctive freedom/ Extinction of existence element/ Ending reincarnation/ Nirvana.

106) Vidya = Science/ Craft/ Wisdom/ Shastra/ Art.

107) Viyoga = Separation.

108) Yoga = Unification.

109) Yogi = The unificator of mind.

110) Yoni = Source/ Birth place/ Origin.

111) Yoganidra = Any fixed meditative level/ Samadhi/ Trance.

Uncover the true meaning in ancient scriptures and holy books by putting the above meanings into the right place. Put each word that shows as equal and then examine meanings to recognize the accurate meaning. True meaning in scriptures and holy books comes when the right word were put there by the reader.

Chapter 1: Ultimate necessity of meditating? 卐

Chapter 1: Ultimate necessity of meditating? 卐

Student, wisdom is light. Wisdom is power. Wisdom is the pleasure. Wisdom is the highest thing in the world. There is none higher than that. Neither wealth nor power can surpass wisdom. He who has wisdom can acquire anything. Intelligence is a synonym for wisdom.

Wisdom can be divided into various categories. Also, wisdom can be divided into these 3 categories. They are;

1) Wisdom that is acquired through outer sources.

2) Wisdom that is acquired by thinking.

3) The wisdom that is acquired by meditation.

An example for the wisdom that is acquired through outer sources is listening to the advises of wise men or learning from books.

The man who has wisdom may defeat a large army with ease. The man who has wisdom may excel all others at all things.

The man who has wisdom may touch the moon or the sun. The man who has wisdom may come to pleasure even in bad situations.

Therefore, wisdom is the highest thing in the world. Those who do not have wisdom are away from pleasure.

Goats, peacocks, tuskers, elephants, tigers, leopards, buffalos, birds, and all other living beings are afraid of the lion. For he is high among them. But there is no equality in their bodies. Like that, even if a man is smaller and younger but has wisdom; he becomes high among humans.

The doctrine, the virtue, the education, the power, the wealth are not high. Wisdom is higher than these all.

The doctrine, the virtue, the education, the power, the wealth; these all go accordingly with the wise man. Magnificent is the wisdom. There is nothing equal to wisdom.

We should practice meditations to acquire wisdom. That wisdom is the ability to see the nature as it is.

What is that nature? Forms, sensations, perceptions, formations, consciousnesses are the nature. In the entire universe has these 5 things only. Everything in the entire universe falls into these 5 categories.

Anything else one wishes to acquire from practicing meditations like lowering blood pressure or developing a good memory or having good health or relieving stress is a very childish thing.

Full benefits of practicing meditations:

1) Receiving high meritorious karmas that give worldly things.

2) Becoming fortunate. Receiving good luck in this present life.

3) Receiving a super wisdom in this present life.

4) Cleansing virtue.

5) Growing spiritually.

6) Seeing clearly.

7) Seeing the truth.

8) Realizing the nature.

9) Receiving good health.

10) Enjoyment of bliss and divine pleasure in this present life.

11) Receiving the protection of gods.

12) Receiving calmness.

13) Receiving the power of healing.

14) Receiving the power of resolving in this present life.

15) Receiving the ability to control the minds of other people and beings in this present life.

16) Receiving supernatural powers in this present life.

17) Becoming a Brahma god in a Brahma world after death.

18) Attainment of supreme enlightenment in this present life and ending reincarnation and all griefs.

And now, this holy book is about to teach you holy secrets. Be attentive.

The Brahma vehicle:

The noble eight-fold path is a Brahma vehicle. A supreme vehicle that wins the war against Mara. The moving of this vehicle comes to the end by destroying passion, hatred and ignorance. In this Dharma vehicle, INTELLIGENT FAITH and WISDOM forerun. There is an engine called SHAME for doing sins..... By using the steering wheel named MIND, the guardian soldier named SANITY; drives this vehicle. This vehicle, that is decorated by VIRTUE precepts has wheels named PERSEVERANCE which are connected and pinned to the shafts named CONCENTRATION. Balanced by the EQUANIMITY, this vehicle has a device named NO DESIRE..... LOVING-KINDNESS, COMPASSION, SOLITUDE and TRANCES are the 4 weapons of this weaponized vehicle..... The driver, wearing the armoured suit named TOLERANCE; drives the vehicle towards the EXTINCTION OF EXISTENCE ELEMENT which is free from enemies named DEFILEMENTS..…

These things may seem hard to understand at first. But when you start practicing a meditation, you will easily understand. Hence, read the book continuously.

Chapter 2: Subject of virtue. 卐

Chapter 2: Subject of virtue. 卐

Student, virtue is the pillar for successful meditation practicing. Without virtue, any meditation does not give proper results. Attaining meditative levels is impossible without virtue. Learn this chapter carefully before going further.

The subject of virtues falls into 4 categories. They are;

1) The commandments virtue.

2) The correct livelihood virtue.

3) The sense organs virtue.

4) The requisites virtue.

The commandments virtue contains precepts. Laymen and ascetics may protect diverse precepts. For laypersons, precepts are fewer than an ascetic.

The correct livelihood virtue also known as the great common virtue is having a correct livelihood. This virtue should be protected by lay persons and by the ascetics differently.

The sense organs virtue is keeping 6 sense organs which are the eye, ear, nose, tongue, body, and mind well protected by not letting in any unwanted or wrong things. So that no wrong thought will occur in the mind. This virtue is protected by the ascetics only.

The requisites virtue is considering by wisdom why use foods, a residence, garments, medicines and using them only concerning their usefulness but not with any attachment or love for them. This virtue is only protected by the ascetics.

The ascetic who protects these 4 categories of virtue takes the concentration very faster.

On commandments virtue:

Precepts are contained in the commandments virtue.

All precepts can be divided into 2 categories as virtue precepts and discipline precepts.

Now, I will teach you the mechanism of differentiating between virtue precepts and discipline precepts.

If it is a virtue precept it either disturbs generating a sinful karma or it gives concentration or it does both actions.

Also, I can teach you like these. If it is a virtue precept it either collects meritorious karma or gives concentration or it does both actions.

If it is a virtue precept it either gives you heaven or gives you concentration or it does both actions. This is how you recognize whether it is a virtue precept or a discipline precept. A discipline precept does not do all the actions a virtue precept does.

The precepts of virtue that generate meritorious karmas are also called thought gifts. Because they give life or fearlessness or pleasure to an innumerable amount of living beings.

For an instance; the person who protects the precept of ‘not stealing’ does not steal anything from others. Therefore he gives fearlessness to all living beings. For another instance; the person who protects the precept of ‘not having sex with other people’s wives or other men except the husband’ gives no enmity.

In the commandments virtue category, there are 14 virtue precepts. They are;

1) Avoidance from killing living beings.

2) Avoidance from stealing other people’s things.

3) Avoidance from non-celibacy.

4) Avoidance from having sex with other people’s wives or other men except the husband.

5) Avoidance from speaking falsehood.

6) Avoidance from liquor and intoxicants.

7) Avoidance from foods and food drinks when sun passed the meridian.

8) Avoidance from songs – playing musical instruments – watching dramas and dances.

9) Avoidance from flowers – perfumes – all body decorations.

10) Avoidance from high or luxury beds and seats.

11) Avoidance from gold – silver – money.

12) Avoidance from speaking slanders.

13) Avoidance from speaking harsh.

14) Avoidance from speaking useless things.

■ There are mechanisms to protect these virtue precepts. Every virtue precept has its own characteristics and breaching components.

If someone wants to protect virtue precepts perfectly, then he should know them.

Otherwise, he may be deceiving himself. Attempting to protect virtue precepts without this necessary knowledge is dangerous and annoying. So you must learn these. If you protect these, it should be inside these circles which I am now going to explain one by one.

■ Pay attention now. Learn mechanisms, then everything becomes easy.

Characteristics and breaching components of virtue precepts are;

1) Avoidance from killing living beings: “I avoid from killing living beings from now on” (You may say this either by your mouth or by mind, and should resolve firmly to start the protecting of this virtue precept. All other virtue precepts are also like this). +Breaching this precept is a sin. +This precept belongs to the correct actions in the noble eight fold path... Breaching components are; 1# being a living being. 2# Knowing it is a living being. 3# Motive of killing (“kill it” “kill that being” “killing it” “I kill the mosquito” “you go and kill it”). 4# Doing some action for killing the living being. 5# Annihilating the life of living being completely.

2) Avoidance from stealing other people’s things. “I avoid from stealing other people’s things” +Breaching this precept is a sin. +This precept belongs to the correct actions in the noble eight fold path... Breaching components are; 1# Being a thing that belongs to another person. 2# Knowing that it has an owner. 3# Motive of stealing. 4# Doing some action for stealing. 5# Taking the thing. [Either, by without informing the owner or by deceiving the owner or by using force to the owner.]

3) Avoidance from non-celibacy. “I avoid from non-celibacy” +Breaching this precept is not a sin. +This precept belongs to the correct actions in the noble eight fold path. +This precept brings faster concentration of mind... Breaching components are; 1# Being a living being. [Alive or dead.] [Human beings or inhuman beings or animals.] [Women or men or eunuchs or persons who show attributes of both sexes or persons who have distortions about gender.] 2# Knowing it is a living being. 3# Motive for having sexual intercourse. 4# Touching other being’s paths [Either front path or back path or mouth.] by using his paths. [Paths means organs that someone uses for sexual intercourse.]

4) Avoidance from having sex with other people’s wives or other men except the husband. “I avoid from having sex with other people’s wives” (or men) +Breaching this precept is a sin. +This precept belongs to the correct actions in the noble eight fold path... Breaching components are; <For the man> 1# Being a woman that belongs to another man. 2# Knowing that she belongs to another man. 3# Motive for having sexual intercourse. 4# Touching his two paths on the woman’s three paths. <For the ordinary woman> 1# Being a man who is not her husband or boyfriend. 2# Knowing that this is another man. 3# Motive for having sexual intercourse. 4# Touching her three paths on the man’s two paths. <For the whore> 1# Having/meeting a man. 2# Coming to an agreement with that man about giving her ownership for some time range to him. 3# Having/meeting another man. 4# Knowing about above three facts. 5# Motive for having sexual intercourse with the 2nd man. 6# Being the time range of given her ownership for the 1st man. 7# Knowing that. 8# Touching her three paths on the two paths of 2nd man.

5) Avoidance from speaking falsehood. “I avoid from speaking false” +Breaching this precept is a sin. +This precept belongs to the correct speeches in the noble eight fold path... Breaching components are; 1# Being a fact which thinks, which intends; is not a truth. 2# Knowing this is not the truth. 3# Motive for deceiving. 4# Expressing it by using some method. [By speaking, by messaging, by writing to a newspaper, etc.]

6) Avoidance from liquor and intoxicants. “I avoid from liquor and drugs” +Breaching this precept is a sin. +This precept belongs to the correct actions in the noble eight fold path... Breaching components are; 1# Being a liquor or narcotics. 2# Knowing this is a liquor or narcotics. 3# Motive for using/eating it. 4# Using/eating eat.

7) Avoidance from foods and food drinks when sun passed the meridian. “I avoid from taking foods and food drinks when sun passed the meridian” or “I avoid from taking foods and food drinks in the wrong time” +Breaching this precept is not a sin. +This precept belongs to the correct actions in the noble eight fold path. +This precept brings faster concentration of mind... Breaching components are; 1# Being the time of sun has passed the meridian. 2# Knowing that now is not morning, now sun has passed the meridian. 3# Being a food or food drink. [What are they? Anything which makes body heavy and arise the cover of drowsiness and laziness] 4# Knowing this is a food or food drink. 5# Motive of eating or drinking. 6# Eating or drinking.

8) Avoidance from songs – playing musical instruments – watching dramas and dances. “I avoid from songs – playing musical instruments – watching dramas and dances” +Breaching this precept is not a sin. +This precept belongs to the correct actions in the noble eight fold path. +This precept brings faster concentration of mind... Breaching components are; 1# Being a dancing or singing a song or playing a musical instrument or any kind of drama. 2# Knowing it. 3# Happening it somewhere else where completely has no connection with the place the precept protector living/staying. 4# Motive of going and seeing and becoming happy by watching or listening to it. 5# Going to that place and making a connection with it by watching or listening to it.

9) Avoidance from flowers – perfumes – all body decorations. “I avoid from using flowers – perfumes – all body decorations” +Breaching this precept is not a sin. +This precept belongs to the correct actions in the noble eight fold path. +This precept brings faster concentration of mind... Breaching components are; 1# Being flowers or perfumes or any kind of body decoration. 2# Knowing it. 3# Motive of decorating own body. 4# Decorating the body.

10) Avoidance from high or luxury beds and seats. “I avoid from using high or luxury beds and seats” +Breaching this precept is not a sin. +This precept belongs to the correct actions in the noble eight fold path. +This precept brings faster concentration of mind... Breaching components are; 1# Being a bed or a seat which is high or luxury which means expensive/high value. 2# Knowing this is a high or luxury, bed or a seat. 3# Motive of using it personally in his living/staying place. 4# Using it.

11) Avoidance from gold – silver – money. “I avoid from using gold – silver and money” +Breaching this precept is not a sin. +This precept belongs to the correct actions in the noble eight fold path. +This precept brings faster concentration of mind... Breaching components are; 1# Being gold or silver or money. 2# Knowing it. 3# Motive of using it for personal matters. 4# Taking them.

12) Avoidance from speaking slanders. “I avoid from speaking slanders” +Breaching this precept is a sin. +This precept belongs to the correct speeches in the noble eight fold path... Breaching components are; 1# Existing two persons. 2# Knowing it. 3# Motive of creating of a discord. 4# Being a fact which thinks, which intends; is not a truth. 5# Knowing it. 6# Expressing the slander.

13) Avoidance from speaking harsh. “I avoid from speaking harsh words” +Breaching this precept is a sin. +This precept belongs to the correct speeches in the noble eight fold path... Breaching components are; 1# Being a living being. 2# Knowing it. 3# Having hatred to that living being. 4# Blaming to that living being.

14) Avoidance from speaking useless things. “I avoid from speaking useless words” +Breaching this precept is a sin. +This precept belongs to the correct speeches in the noble eight fold path... Breaching components are; 1# Existing a living being. 2# Being useless talks. 3# Knowing about above two facts. 4# Motive for a useless talking. 5# Talking.

The commandments virtue also fall into these sub-categories as: The 3 systematics virtue, the 5 components virtue, the correct livelihood is the 9th virtue, the 9 components virtue, the 10 components virtue, the 13 components virtue.

The 3 systematics virtue:

Avoidance from sins by actions, by speeches, and by the mind is the 3 systematics virtue. Protecting body and mouth and mind without associating with sinful deeds is this virtue. The mind is protected by practicing meditations as much as the yogi can.

The yogi who protects this virtue keeps his actions, speeches, and the mind away from 3 roots of sins. The 3 roots of sins are; craving, hatred, ignorance. This is all he needs to do. This does not contain any precept. This is the simplest virtue of all virtues.

Those who like to read more information on this 3 systematics virtue; refer to ‘the gold part' birth story also known as Kanchanaskhandha jataka tale in pali canon.

The 5 components virtue:

This virtue contains 5 precepts. That is why it is called the 5 components virtue. This is the permanent virtue of lay people.

Which means they should protect this permanently. This is not for the ascetics. The 5 precepts are;

1) Avoidance from killing living beings.

2) Avoidance from stealing other people’s things.

3) Avoidance from having sex with other people’s wives or other men except the husband.

4) Avoidance from speaking falsehood.

5) Avoidance from liquor and narcotics.

The correct livelihood is the 9th virtue:

This virtue contains 8 precepts and the correct livelihood virtue as an additional precept. This is not suitable for ascetics. Precepts are;

1) Avoidance from killing living beings.

2) Avoidance from stealing other people’s things.

3) Avoidance from having sex with other people’s wives or other men except the husband.

4) Avoidance from speaking falsehood.

5) Avoidance from liquor and narcotics.

6) Avoidance from speaking slanders.

7) Avoidance from speaking harsh.

8) Avoidance from speaking useless things

9) Avoidance from wrong livelihood.

The 9 components virtue:

This virtue contains 9 precepts. This is the one lay people protect in full moon poya days. This is helpful for concentration. Precepts are;

1) Avoidance from killing living beings.

2) Avoidance from stealing other people’s things.

3) Avoidance from non-celibacy.

4) Avoidance from speaking falsehood.

5) Avoidance from liquor and intoxicants.

6) Avoidance from foods and food drinks when sun passed the meridian.

7) Avoidance from songs – playing musical instruments – watching dramas and dances.

8) Avoidance from flowers – perfumes – all body decorations.

9) Avoidance from high or luxury beds and seats.

The 10 components virtue:

This is completely suitable for ascetics. Gives faster concentration. Precepts are;

1) Avoidance from killing living beings.

2) Avoidance from stealing other people’s things.

3) Avoidance from non-celibacy.

4) Avoidance from speaking falsehood.

5) Avoidance from liquor and narcotics.

6) Avoidance from foods and food drinks when sun passed the meridian.

7) Avoidance from songs – playing musical instruments – watching dramas and dances.

8) Avoidance from flowers – perfumes – all body decorations.

9) Avoidance from high or luxury beds and seats.

10) Avoidance from gold – silver – money.

The 13 components virtue:

This virtue contains 13 precepts. Suitable for ascetics.

1) Avoidance from killing living beings.

2) Avoidance from stealing other people’s things.

3) Avoidance from non-celibacy.

4) Avoidance from speaking falsehood.

5) Avoidance from liquor and intoxicants.

6) Avoidance from foods and food drinks when sun passed the meridian.

7) Avoidance from songs – playing musical instruments – watching dramas and dances.

8) Avoidance from flowers – perfumes – all body decorations.

9) Avoidance from high or luxury beds and seats.

10) Avoidance from gold – silver – money.

11) Avoidance from speaking slanders.

12) Avoidance from speaking harsh.

13) Avoidance from speaking useless things.

Resolving of a virtue: If you choose a particular virtue that seems suitable to you and resolved each precept of it one by one then you finally should resolve by the virtue type’s name.

It would be like this “I from now on protect 3 systematics virtue”, “from now on I start protecting the 5 components virtue”, “I begin the protecting of the correct livelihood is the 9th virtue”, “I from now on protect the 9 components virtue”. Resolve firmly either by mouth or by the mind. That’s it.

On using another person:

How a virtue or a virtue precept is broken by an action which happens by using another person? Necessary components are; 1# Existing of another person. 2# Letting him know the self’s motive clearly. 3# Doing that action without any change in the told/commanded time range by that 2nd person.

Additional rites:

This is an additional rite for the attainment of supreme enlightenment. This is the advice that the reverend Omniscient One gave to the reverend rishi Nalaka. By following this, he became an Arahant monk later. The name of this rite is ‘rite of the sage’.

Also known as: the policy of the rishi, policy of the sage, the ritual of the sage, the standpoint of a sage, mauna and muni vatha.

Keeping the body, speech, and mind away from wrong is the sageness. This rite can be followed by an ascetic.

This is that rite: “Do not be angry at blames of others. Do not be arrogant at the honors of others. Do not get deceived by women’s actions of charming and enticing. Abandon sense organs pleasuring objects. Abandon all passions. Do not kill any living being. Abandon the craving for food, residence, robes, and medicines. Eat knowing the correct proportion of food. Have fewer likings. Resolve on high austerities. Do not stay in the village. Stay in the forest. Practice meditations. Even when going to the village searching for food; go there while practicing a meditation. Do not accept invitations of people for alms givings inside their homes. Do not get tied with laymen. Go systematically house by house and even if you received requisites or have not received anything at all; be happy with what you have. Come to the staying place silently. If someone gave you a very small thing then do not insult him or his giving. Completing this rite come to the extinction of existence element.

13 high austerities:

Here I mention shortly about 13 high austerities. Just for your knowledge. The yogi ascetic who likes to follow these high austerities just resolves them like resolving virtue precepts. All high austerities destroy desire faster. That is the target of them. These are additional things to follow.

1) Dirt rags high austerity: The ascetic who resolved this does not accept robes that householders gift. He finds ownerless pieces of cloths in places like cemeteries or in areas where people throw garbage and sews robes by using those pieces of cloths. And then he wears such robes only. (If unsure about any piece of cloth; the ascetic checks it for 7 days whether it has an owner or not)

2) Three robes high austerity: The monk who resolved this does not use 4 or more robes. He gives up the desire for many robes. He only uses 3 robes. (the inner robe, the single thread robe, the double layer robe. If in a hot climate; the double layer robe is not necessary. Double layer robe is used in extremely cold areas. Then instead of that, he can use 2 inner wearing robes)

3) Begged food high austerity: The ascetic who resolved this does not accept invitations from householders for alms. He keeps fewer to no connections at all with lay people. He lives at ease without any disturbance to his ascetic life. He finds his food only by going house by house everyday morning.

4) Regular alms-round high austerity: The monk who resolved this does not go house by house irregularly in searching for food. He goes regularly house by house. He does not choose houses. He does not skip houses. He is equal to all. By doing so, he abandons the desire for nice tastes. But if there is a doubtful place he avoids it. He resolves as “I abandon the irregular alms-round from today and observe the high austerity of regular alms- round”.

5) One eating high austerity: The ascetic who resolved this does not take 2 meals or does not eat anything after taking food onetime. He eats the necessary food amount only in a one-time sitting. Therefore he takes only one meal per day. And he destroys the five dark covers of the mind easily. He takes good health also.

6) Only one bowl austerity: The monk who resolved this does not eat foods in 2 or more vessels. Whether foods are spicy, sweet, sour, salty, or bitter; he puts them in the same bowl and eats them as one food. He does not care about the mixing of tastes of various foods like chocolates, chillies, yoghurts, rice, spicy curries, devilled, meats, and sweets. He eats ignoring the tastes of all types of foods in one bowl uncaring its mixing.

7) No food after time high austerity: The monk who resolved this does not accept any other food if somehow happened a disturbance when he was eating. Then he spends the whole day in hunger till the next day. He abandons greed. He does not follow his inclinations.

8) Dwelling in the forest high austerity: The ascetic who resolved this never sleeps in a village or city. He lives only in a forest away from a village, at least in 500 bow lengths. That means roughly 800 meters. He is praised by gods and humans. His mind is not distracted. He concentrates his mind faster. He dwells in complete solitude. Awakens dispassion.

9) Dwelling under a tree high austerity: The ascetic who resolved this never live in a roofed place. He lives under a tree only. He is free from maintaining a residence. He dwells with tree-gods. He cuts down resentment due to residence. Arises dispassion.

10) Dwelling in an outdoor space high austerity: The monk who resolved this never lives either in a roofed place or under a tree. He lives only in an outdoor space, in a dewy place. Only in a rain, he may go to a roofed place or to a tree. He abandons negligence and torpor. He is not attached to any particular place. He destroys the love for a residence.

11) Dwelling among the graves high austerity: The ascetic who resolved this lives only in a graveyard. He avoids all other places. He acquires homage of inhuman beings. He does not cause heedlessness to arise. Overcomes passions. Realizes death. Surpasses fear.

12) Any chanced upon place high austerity: The monk who resolved this does not live in a special pleasant place. He lives anywhere. He is not troubled when others wish him to leave the place. He has no desire for a residence. He is satisfied with about any place. He longs for tranquility. He abandons the love for various comforts.

13) Always sitting and not lying down high austerity: The ascetic who resolved this never lie down or sleep. He destroys five dark covers of his mind easily. He removes resentment produced on account of one’s body, and he is free from the pleasures which taint the organ of touch. He diminishes the enshrouding torpor. He is always tranquil and becomes fit for the practice of excellent concentration. This is the sleepless saint.

The correct livelihood virtue:

The correct livelihood virtue should be differently protected by laymen and ascetics.

For lay people, if breach this virtue, they collect a sin. At least by the mind. Also, any ascetic who does not protect this virtue correctly is not a real ascetic. Not doing a job is a main thing for an ascetic.

Real ascetics do not earn money.

For an ascetic, if likes to protect this perfectly he can resolve it like this “I avoid from the wrong livelihood from now on”. Either said by the mouth or not, all ascetics must protect this virtue. It comes with his entering into the asceticism.

Breaching components are; <For the lay people> 1# Being one of the five wrong professions. [What are they? Selling arms, selling poisons, selling living beings which means slaves or animals, selling liquor and narcotics, feeding animals and selling them for meat or killing living beings and selling their meat] 2# Knowing it – knowing the doing profession. 3# Motive of living by using that profession. 4# Living by it.

Breaching components are; <For the ascetics> 1# Either doing a job or businesses or giving something to someone. 2# Knowing it. 3# The motive of (“I will live by this, I live by this method, I will earn profits for living by this action” “I earn something from this for my living”) living by it. 4# Doing such things.

The sense organs virtue:

The virtue that is related to protecting 6 sense organs is called the sense organs virtue. Only ascetics protect this.

What are the 6 sense organs? The eye, the ear, the nose, the tongue, the body, and the mind. These are the 6 sense organs.

How to protect the sense organs virtue? The ascetic sees a form, then he does not take its special signs, attributes, or characteristics which are necessary to recognize and think about it later. Now he has closed the door of eyes. The same procedure applies to other sense organs too.

Example 1: An ascetic goes to the village for alms (foods) in the morning and then there comes a beautiful girl towards him when he is walking on the road. He sees her. But does not think, does not take any special signs, attributes, characteristics as she is small, she is chubby, she is sexy, she is short, her hair is long, she has big breasts, she has nice thighs, her dress is beautiful, her nose is like a neb of a parrot, her dress is the green colour or her lips are nice.

He keeps his eye door closed, not letting in any unnecessary thoughts which arise demeritorious states in the mind because of the eye.

Example 2: An ascetic goes to the village from the forest. Inside the village, he hears the sound of a singing song or music. He ignores it as “just heard a thing”. He does not keep anything to remember it. He does not memorize the music or pitch of the voice or the place the sound is heard.

He keeps his ear door closed, not letting in any unnecessary thoughts which arise demeritorious states in the mind because of the ear.

Example 3: An ascetic feels a great fragrance of a perfume. He neglects it just like in other sense organs as “the fragrance and the nose and the nose consciousness element touched, all three contacted, just feel a thing”. He does not take it to the future just as in other sense organs. He finishes it in the present moment.

He keeps his nose door closed, not letting in any unnecessary thoughts which arise demeritorious states in the mind because of the nose.

Example 4: An ascetic receives a delicious food as a gift. He starts eating it. But he ignores the deliciousness and fragrance and the beauty of the food thinking as “the food and tongue and tongue consciousness element touched. All three things contacted. Just knew a thing”. He does not memorize anything about the food. He abandons all memories, all connections to that food at the same time he finished eating it.

He keeps his tongue door closed, not letting in any unnecessary thoughts which arise demeritorious states in the mind because of the tongue.

Example 5: A young girl worships the ascetic. Then he ignores the touch of her hands on his legs as “just knew a thing, just felt”. He makes no other connections with the situation or about the touch of her soft hands. He does nothing that surpasses his sanity.

He keeps his body door closed, not letting in any unnecessary thoughts which arise demeritorious states in the mind because of the body.

Example 6: An ascetic shuts the mind sense organ by not thinking such thoughts which causes to arise demeritorious states. He abandons such thoughts as soon as they arise. He almost always practices meditations. He lives without much duties.

He thinks “the thought and the mind and the mind consciousness element touched, all three things contacted, just knew” and abandons the demeritorious thoughts as soon as they occur. He abandons passion and hatred. Like this, he closes the mind door too.

Example 7: An ascetic keeps his mind one-pointed. On one point or on the divine mind light. He stays on the concentration. And stays without any effect from the outside world with fully closed 6-sense organ doors.

This sense organs virtue must be practiced by all ascetic.

The requisites virtue:

By using the intelligence, considering carefully why requisites are used and abandoning the attachment to them; is called the requisites virtue.

The monk who uses requisites should think carefully by wisdom why use foods, a residence, garments, and medicines and must use them only concerning their usefulness but not with any desire or love for them.

How does the ascetic consider the foods by the intelligence? He analyses the purpose of eating foods and drinking beverages. He thinks about why I take food.

He thinks wisely “I eat not for the enjoyment, not for becoming a strong man like a fighter, not to build my body like of a bodybuilder, not to play games, not for fun. I eat only for taking the necessary strength which is essential to move on the ascetic path. I eat only for taking the necessary strength for my practicing of meditations. I eat only to stop the pain that comes from hunger. I eat only because I should practice celibacy well. I eat foods only as an aid to come to the supreme enlightenment. It is correct the eating food for these objectives”.

Also, he analyses further as “neither the food that goes inside this body knows that they are inside this body nor the body knows about it. They exist without knowing each other. The food that goes inside the body creates blood and flesh but it does not know that. The body also does not know that it exists by the aid of foods and beverages. The reason for this is the food and the body, both are just earth elements, liquid elements, heat elements, and air elements. These are just elements. Neither the body nor the food is a living being. Both the food and the body are completely equal. The body and the food exist without knowing each other”.

Again he considers further as “this food was beautiful. This food is beautiful. This food has a good aroma. But when I bite them in my mouth, they get mixed with saliva and become ugly, dirty, and unpleasant. After I ate them, they go to my stomach and get mixed with mucus and become even ugly and unpleasant. After some time they become excrement and become extremely ugly, stinky, and unpleasant. The beautiful food changed. All these happened because of this dirty, impure body”.

He analyses. So he knows why he eats. Then he eats an enough proportion of food without any desire and not letting the cover of drowsiness and laziness to cover his mind.

When at the moment of eating and before he goes to sleep he considers the purpose of eating like above – 2 times per day. He lives without the love for food. (Abandoning the love for tastes and foods is the important thing)

On the residence: How the ascetic considers the residence by the intelligence? He analyses the purpose of using a residence. He thinks about why he uses a residence.

He thinks wisely as “I do not use this residence for enjoyment and not for fun at all. I use this residence to practice meditations. I use this residence for keeping my mind concentrated. I use this residence only to get protected from wind, rain, sunshine, cold, and heat. I use this residence only to be secured from serpents, insects, and other wild dangerous animals. It is correct to use a residence for these facts”.

Also, he analyses further as “the statue which is made of metal which is inside a house, does not know that it is inside a house. The house also does not know that there is a metal statue inside the house. Like that, no matter how many times walk, sit, touch and stand in the residence; the residence does not know about the body. They exist without knowing each other. The reason for this is; neither the body nor the hermitage are living beings. Both are just 4 elements only. The body and the residence are equal”.

Again he considers further as “this body is impure. This body flows mucus, sweat, tears, phlegm, urine and various other excrements. Because of this unclean dirty body; the clean hermitage also becomes unclean and disgusting”.

On the robes: How the ascetic considers about the garments by the intelligence? He analyses the purpose of using astringent robes. He thinks about why he uses a garment.

He thinks wisely as “I do not use these astringent robes for enjoying, I don’t use these astringent robes for beauty, I do not use these for fun. I use these robes only for the concealment of shameful body organs. I use these astringent robes only to get protected from mosquitoes and other insects. I use these astringent robes only to protect myself from high heat and high cold. I only use these robes to stop wrong touches. Using astringent robes for these objectives are correct”.

Also, he analyses further as “these astringent robes are made of 4 elements. The body which is wrapped by robes is also created of 4 elements. The robe does not know the body. The body does not know the robe. They exist without knowing each other. Body and robes are completely equal. The body is neither a living being nor a person”.

Again he considers further as “these robes were clean after washing. This body flows mucus, sweat, tears, phlegm, urine, and various other excrements. Because of this unclean dirty body; the clean robes also become unclean and stinky”.

On the medicines: How does the ascetic consider about the medicines by the intelligence? He analyses the purpose of using a medicine. He thinks about why he continues his good health by using medicines.

He thinks wisely as “I do not use these medicines for enjoyment. I do not use these medicines for fun. I use these medicines only for stopping bodily pains and aches. I use these medicines only as an aid for protecting celibacy and practicing meditations. I only use these medicines to behave in dharma and attain the supreme enlightenment easily”.

Also, he analyses further as “the medicines that I enter into the body does not know about the path that it goes. The body also does not know what it is. These medicines heal the body. But neither the medicine nor the body knows that. They exist without knowing each other. It is because both body and medicine are created of 4 elements only. Both body and medicine are neither living beings nor persons. My body and medicine are equal”.

Again he considers further as “the medicine I apply to the body contacts the body and contact impure things like blood, mucus, and excrements. The medicine which was clean becomes unclean instantly when it contacts the body. This body flows mucus, sweat, tears, phlegm, urine, and various other excrements always. The nature of this body is very disgusting. The nature of the body changed the nature of the medicine immediately”.

That’s it.

It is better if he can do these every day. At least before he goes to sleep even briefly. All monks must protect this requisites virtue. That means; using them without loving them.

Even without thinking many things about these 4 requisites, if he lives without the desire to them; then he is protecting the requisites virtue.

Protecting celibacy as a lay man:

To protect celibacy as a layman; resolve the 5 components virtue by replacing ‘Avoidance from having sex with other people’s wives or other men except the husband’ virtue precept with the 'avoidance from non-celibacy’ virtue precept.

Then his all virtue precepts will be as follows.

1) Avoidance from killing living beings.

2) Avoidance from stealing other people’s things.

3) Avoidance from non-celibacy.

4) Avoidance from speaking falsehood.

5) Avoidance from liquor and intoxicants.

Protecting celibacy as a layman will make you free from many troubles. Celibate life is behaving equally to a brahma in a brahma world. The word ‘Brahmacharya’ comes from that meaning.

7 copulations:

There are 7 facts that make one’s celibacy impure but do not break the precepts. To have the perfect celibacy; one should be without these 7 facts.

1) Becoming happy at touchings do by women.

2) Playing with women either by joking with them or touching their bodies or laughing loudly, highly with them.

3) Becoming happy by seeing forms of women.

4) Becoming happy by listening to the sounds of women.

5) Recalling old memories about the above actions did with women.

6) Becoming happy at sense organs pleasuring objects.

7) Craving to be a god in a heaven world by this virtue that is currently protecting. (from the merits that virtue generates)

These 7 facts do not breach the celibacy precept or any other. But makes the celibate life impure. These 7 facts are called 7 copulations.

Brahmachariya sutta:

(Buddha the most merciful taught to monks at the Jeta’s grove)

“Monks, an ascetic should not dwell in the celibate life; for astonishing people, for cheating people, for amusing people, to receive profits, to gain fame, to show people ‘I am like such’.

An ascetic should dwell in the celibate life; for disciplining self, for destroying sins, for gaining dispassion, for the cessation of greed, hatred, and ignorance.” (End of this sutta)

Special notes and answers:

Generally ‘virtue’ means having discipline over bodily actions and verbal actions.

Mental discipline generally falls into the subject of meditations or renunciation. One may be still perfect in virtue and a lay person without having mental discipline and renunciation.

Can someone resolve one or two or three precepts as he likes and starts protecting them? Yes, it is possible. However, according to the virtues he protects, he will get effects. Every precept gives its own result. For this present life and after death lives. (Every precept generates large meritorious karmas)

2 examples of minimum karma results of protecting ‘Avoidance from killing living beings & Avoidance from stealing other people’s things’ are; from the 1st precept he receives a high life span in many thousands of his future births. From the 2nd precept, he receives wealth in many thousands of his future births.

What if someone does not kill any being but hasn’t resolved that precept? He collects equal merits like a man who resolved that precept. The benefit of resolving is he becomes completely aware of it and resolving the precept gives him much strength to avoid from that sin. This applies to other precepts as well.

A person without resolving any precept; does not kill any living being, avoids stealing, does not do illicit sex, does not say lies, and avoids liquor and narcotics. Is he also protecting 5 virtue precepts? Yes, absolutely.

The reverend Omniscient One has said, as a man has too many paths to get into the ocean; there are many paths to get into the true community of monks. To read all of his advises on that matter, follow the Chula Achcharasanghaatha sutta. If there is a small wrong in one’s virtues; that is erased by practicing meditations.

A precept is only broken if all the breaching components happened fully. No matter what happens, there is no other way of breaching. If all the breaching components happened; then the precept was broken.

There is another thing that should be mentioned about the 3rd precept of the 5 components virtue. Also, a woman’s or man’s will causes to not to be broken the 3rd precept of 5 components virtue. Let’s say someone does not belong to someone, nevertheless, if someone has sex with someone without his or her will, then also breaches the 3rd precept of 5 components virtue which is avoidance from having sex with other people’s wives and husbands. The man or woman who does not belong to anyone does not give his or her ownership to the other person if they dislike to have sex. Then precept is broken by the other person. For example; there is a girl or boy who is single. Then someone has sex with that girl or boy against his or her will. Now other person breaches the 3rd precept. But that girl or boy does not breach their own precept. (ownership is a main fact in this precept and karma)

How to recognize if you have completed all of the virtues? If someone is complete in virtues, then he may either take concentration easily or his mind will be concentrated like automatically. By these 2 facts, one may know about the perfection of his virtue precepts and his 4 categories of virtues.

Whether resolved or not, all ascetics start protecting the correct livelihood virtue immediately from the moment he becomes an ascetic. The ascetical robe comes with it. Resolving it as a precept is an optional thing for an ascetic.

Money cannot be used by a monk. If someone uses money; that means feasting all sense organs by using all sense organs pleasuring objects (Forms, sounds, aromas, tastes, touches) are okay for him. Such a person is not an ascetic but a layman.

All virtues belong to these 3 parts of the noble 8-fold path. They are; the correct speeches, the correct actions, and the correct livelihood. This is the primitive fact about the virtue. However, the sense organs virtue belongs to the correct endeavor part in the noble 8-fold path.

The protecting of sense organs virtue is the hardest of all virtues. A person comes to that level when he is complete in the other 3 categories of virtue. Sense organs virtue is automatically protected when an ascetic is practicing concentration. And also when practicing a wisdom meditation. If a person practices meditations; he is in control of his mind.

For the man who has will and wisdom, protecting virtues is easy.

What can a person eat who is protecting ‘avoidance from foods and food drinks when the sun passed the meridian’ precept after the sun passed the meridian? He can eat anything that is not a food. For an instance, he can eat jaggery. Jaggery is not a complete food and does not disturb the concentration. The same applies to all other eatable things which are not foods. When talking about beverages he should not take food drinks like milk, malt drinks, and other similar drinks. Anything else like orange juice, grapes juice, or mixed fruit juice he can drink. Be wise when protecting precepts. Use your intelligence. A yogi avoids from foods and food drinks because they make the body heavy and then rigidity, sleepiness, and torpor come. And then he cannot practice meditations.

If protects ‘avoidance from foods and food drinks when sun passed the meridian’ precept if eats jaggery that was made by using flu for crystallization, what happens to the precept, will this action breach that precept? No, this action does not breach the precept. Even used flu for crystallization, it is jaggery. Such a thing does not breach that precept. Let’s say you swallow some particles with a drink, that also does not breach the precept. Do not be afraid foolishly. The same applies to all other similar situations. This precept is for acquiring concentration.

If a virtue precept was broken by any mistake what should do? Without coming to any repentance, think that those karmas added to the consciousness are impermanent. Then resolve all virtue precepts again firmly.

After resolving firmly one by one the kind of virtue precepts you wanted; then resolve firmly “I protect this virtue (name of the collection) from now on”. Now you are ready.

What makes karma? The intention of the thought makes a karma. Also, it can be explained as; the motive of the thought generates the karma, the volition of thought creates the karma. Living beings do various thousands of karmas every hour by mind, by speech, by bodily actions.

In order to be generated a good or bad karma the volition of the thought should be associated with either roots of merits or roots of sins. Otherwise, it is nothing, no karma will be generated, it will just be an empty action that gives no effect in the future. An instance for such a thing is lifting a pen. A man lifts a pen without roots of merits and roots of sins.

■ If you have any concentration level that means you have completed protecting all 4 categories of virtue.

■ If there is a small problem in your virtue; practicing meditations will still give you good results. It is because a meditation has the effect of cleansing the mind at the moment of practicing it. So do not be afraid of virtue; unnecessarily.

Say someone is a killer, a hitman, it may be his profession; yet he should practice meditations. It purifies him.

Say someone is a crook, it may be his profession, he does sins every day without protecting virtue precepts; yet he should practice meditations. It purifies him.

Say someone has sex with other people’s wives, also he breaches virtue precepts everyday; yet he should practice meditations. Meditations purify him.

Sinners can practice meditations and come to the end of all 4 categories of virtue. And also to other superior things than virtue.

■ Whether by anger, whether by happiness, whether by jealousy, whether by love; if one concentrates on one point or practices wisdom meditations; he will eventually come to the purification, abandoning sins completely and abandoning his previous identification. The path to saintship is practicing meditations.

Than discipline precept; virtue precepts are higher. Virtue is superior to discipline. Behaving in virtue is more supreme than behaving in the discipline.

Than virtue; concentration is superior. Concentration is upper than virtue. Concentration is far superior to virtue. By practicing concentration alone; one completes all categories of virtues. In front of supreme concentration; virtue is an insignificant grit.

Mind is the most important thing. Control over the mind is supreme to control over the body and speech. Mind is controlled by using concentration meditations and wisdom meditations.

Chapter 3: Fundamentals of meditations. 卐

Chapter 3: Fundamentals of meditations. 卐

Subject of meditations is vast. Before starting any meditation; carefully study this chapter.

Is it okay to learn meditations from books without approaching a human teacher? There is no problem with that. By using books you can learn anything. Books contain words that comes from human mouths. If something can be taught by a human mouth; that equal power contains in the writings of books.

All meditations in the world can be divided into 2 categories as concentration meditations and wisdom meditations.

The final objective of any concentration meditation is either attainment of meditative levels and enjoying the divine pleasure in this present life and after death to be born as a brahma in a brahma world.

In the universe, brahma worlds are located in a higher plane – on a higher ground than 6 heavens. They have an extremely high life span. Their form is exceedingly fine. Therefore gods cannot see them.

There are no women in Brahma worlds. The female form is not there. Also, animal forms are not there. Brahma worlds are pure worlds. Higher planes.

By ordinary merits, one cannot go to the worlds of brahmas. Therefore those worlds in the universe are exceedingly pure. To be born as a brahma, one needs form or formless merits. They can be acquired only by attaining the 8 trances. By ordinary sense plane merits, the birth as a brahma which is supreme to all other creatures; cannot be obtained.

The final objective of any wisdom meditation is the attainment of supreme enlightenment. Also known as the extinction of existence element, the ending of all woes permanently, and the ending of reincarnation permanently.

Definitions for meditating:

Meditating means keeping or holding or begetting a continuous equal thought generation without mixing with outer thoughts.

Another definition for meditating is – unifying the mind in meritorious intention.

Another definition for meditating is unification of mind in meritorious objective.

Another definition for meditating is thinking continuously according to a meditation method.

Another definition for meditating is focusing mind on a single thought or on similar types of thoughts or on a single point.

Another definition for meditating is merging with the meditative sign.

Who is the ‘meditator’? The person who chooses a meditation method and practices accordingly is called a meditator. Yogi is also a synonym for the meditator. Meditation practitioner is also a synonym.

What is a meditation? A meditation is a particular method that is used either for the unification of the mind or for the realization of the universe aka nature.

Concentration meditations:

What is a concentration meditation? For unifying our minds we use special techniques. With the help of those techniques, we unify our minds and attain levels of concentration. Those techniques are called concentration meditations.

For example, one attains the 4th form plane meditative level by using the Anapanasathi meditation. Another person attains the same meditative level by using the Fire Kasina meditation.

But if the technique is not finer then cannot attain finer concentration levels. Therefore, all concentration meditations cannot attain all meditative levels.

Because the yogi concentrates onto a form that is light; the 3rd, 4th, 5th, and 6th concentration levels are called ‘4 form plane meditative levels’ or ‘form trances’.

Because the yogi concentrates onto an intrinsic nature that is free from form; 7th, 8th, 9th, and 10th concentration levels are called ‘4 formless plane meditative levels’ or ‘formless trances’.

Wisdom meditations:

What is a wisdom meditation? Wisdom meditations are for the realization of universe and nature. They bring ultimate truth and wisdom. Therefore, they are called wisdom meditations.

The intelligence that is obtained from meditations; is superior to all other intelligences. It is like the sunlight. All other intelligences are like a starlight.

Basics on meditations:

Meditations can be practiced with either open eyes or closed eyes. But some meditations like Anapanasathi meditation must be practiced with closed eyes.

Closed eyes eliminate distractions, easily.

Meditations can be practiced while walking, sitting, standing, and laying. But some meditations like Anapanasathi meditation must be practiced in a sitting posture.

A yogi should keep his right hand on his left hand in the sitting posture. Palms should be upward. Sitting meditation posture with closed eyes is ideal for all meditations.

To get results; arrogance and love must be abandoned. And intelligent faith, generosity, and truthfulness must be with you.

A meditation practitioner must have a high tolerance.

For a meditation practitioner; a calm and silent environment is essential. If he does not have such a place; he should create one.

All meditations should be practiced with a dispassionate heart.

All meditations should be practiced with a will to abandon the desire completely. This is the correct way.

All meditations should be practiced with fewer duties in order to obtain good results. A yogi should practice at least twice a day or at least 1 hour daily to obtain results. Night time is ideal for all meditations. For beginners, nighttime or evening time or early morning time may give extra strength.

All meditations should be practiced like someone practicing his car or another vehicle.

For a beginner; the first days of practicing meditations may be painful. But after 10 days, practicing meditations give no more pain but pleasure.

Meditations & Karma:

All meditations generate high meritorious karmas.

There are 3 types of meritorious karma generating actions. They are; giving away, protecting virtues, and practicing meditations.

From these actions, protecting virtues generates higher karmas than giving. But from all these 3 actions; practicing meditations generates highest karmas.

How can that happen? When a person gives a gift to someone he thinks fewer thoughts than protecting virtues. This is how protecting virtues is higher than giving.

But when a person practices a meditation he continuously begets millions of meritorious thought generations in his consciousness.

Practicing meditations is a complete deal with the consciousness. This is how it gives more powerful meritorious karmas than all other meritorious activities.

What are the characteristics of a real meditation practitioner? He is virtuous. He is righteous. He listens well. He is not arrogant.

He is very intelligent. He ignores useless things. He arises dispassion and lives in it. Sleep cannot overcome him. He knows the correct proportion of food. He has the necessary knowledge.

He avoids what should be avoided. He avoids from wrong things and wrong persons. He worships elders, who are elder than him by age, by living in dispassion, by virtues, and by wisdom – the ascetics.

He worships great sages. He worships men who went on this divine path before him. He has faith in sages and dharma. He is certain about the path. He is neither clinging to anything like air nor hateful to anything like space. He has loving kindness to all beings. He is like an unshakable mountain at the 8 natures of the world. He keeps his mind concentrated always.

What are the 8 natures of the world? Profit and loss, praise and insult, pleasure and woe, having crowd and not having crowd.

My son, when you try to practice meditations and then if foolish people try to hurt you; behave like a blind man while having eyes. Behave as a deaf man while having ears. Ignore everything.

Characteristics of a real meditation practitioner in brief are like this. 1# Being humble. 2# Virtuousness. 3# Listening carefully. 4# Intelligence. 5# Ignoring what is useless. 6# Dispassion. 7# Less sleep. 8# Knowing the proportion of food. 9# Knowledge. 10# Avoidance. 11# Worshiping. 12# Faith. 13# Loving kindness. 14# Generosity. 15# Equanimity. 16# High tolerance.

He is like; AIR and SPACE and MOUNTAIN.

The man who acquired a concentration level becomes calm and stays away from all sins.

The faith of a meditation practitioner is not a blind faith like many other religious people have.

Meditation postures:

There are 3 sitting meditation postures for men. They are; 1# Padmasana also known as lotus pose. 2# Ardha Padmasana also known as half lotus pose. 3# Sukhasana also known as easy pose. These are only for men.

Kamalasana is also the Lotus meditation pose.

[Use the Youtube website for learning meditation poses by using videos]

A woman who likes to practice meditations must not sit in the above sitting postures which are only for men. The woman can use any other posture except the above 3.

The most common way in which women practice meditations is this; Bend and fold up legs first. Try to sit on both legs. If it seems hard, then staying still, stretch both legs either to right or left a little. Her one leg is placed on the other leg’s foot. So the woman will sit on her buttocks giving her no body pain. This women’s meditation posture is called Vajrasana or the diamond meditation pose.

Another method for women is stretching both legs forward and starting the meditation. These both methods work. There are 2 reasons for these special instructions.

The 2 main reasons that all Rishis including Lord Buddha advise women to not sit in any other meditation pose except the diamond pose are:

1) When women sit in any other posture except the diamond pose; that woman cause arousing lust in other people’s minds. Therefore that causes harm for her and other people. (Despite that, a truly spiritual woman does not cause arising of lust in other people’s minds by dresses, or postures. For she is beyond lust. For her mind is pure.)

2) When women sit in any other posture except the diamond pose; that woman’s heel touches the vagina. When the heel touches the vagina; lust which is one of 5 dark covers of the mind arises in her mind. When dark covers of mind arise; grasped sign does not arise. Divine mind light does not arise. Her mind does not get concentrated. She fails in concentration. She fails in the spiritual path.

Therefore Rishis, supreme in virtue, supreme in intelligence; recommend only the diamond pose for women who practice meditations. More information regarding this can be seen in the basket of discipline in the pali canon texts.

On Diet:

These advises are on diet.

1) Eat only a moderate amount of food without over-eating. So a meditation practitioner can practice without sleepiness.

2) A lay meditation practitioner can take 4 small meals per day. Meals must be light. So sleep will not overcome him.

3) All meditation practitioners (yogis) should avoid from any wrong food like harsh – spicy foods, that disturb the concentration of mind as much as they can. If harsh – spicy foods do not disturb your mind; it is fine eating them.

4) Use your own intelligence to determine the best conditions for your personal meditation practices.

Right place for meditations:

The yogi who likes to practice meditations firstly should go to a secluded place. It will be either a forest or under a tree or a house where no one lives or a cabin that is always calm.

Then he should prepare a meditation seat for his meditation practice. It will be either a comfortable mat or a carpet created by using grasses.

One can use his sleeping bed also as his meditation seat.

For the person who cannot sit in a meditation posture because of any matter, I advise him to use a chair that can lean his back in 90 degrees.

Wherever the yogi sits for meditating; he must lean his back either to the trunk of the tree or to the wall in 90 degrees. His backbone must be as that.

All meditation practitioners must avoid things that distract the mind. Such as music.

Music is about distraction. Meditation is about concentration. Therefore, follow precepts well.

Only the person who is not covered by the 3 covers can develop meditations to extreme levels. His efforts become successful. But any person who is covered by the 3 covers cannot develop a meditation.

Fortunately, most humans are not covered by these covers.

Those 3 covers are; the cover of karma, the cover of effect, and the cover of sinful nature.

What is the cover of karma? In this present life having done a high sin like; killing mother, killing father, killing an arahant monk, shaking the blood of a reverend Omniscient One, and making discord among the society of monks. Such a person is covered by his high sinful karma.

What is the cover of effect? Not becoming a human being by a birth-consciousness that is created by a karma of 3 reasons. Such a consciousness element cannot touch concentration levels due to the coarseness of that consciousness. People such as born-blind people have these kinds of consciousness elements.

(Birth-consciousness is the first single/one consciousness in a new body, new life)

What is a karma of 3 reasons? A karma that is happened by the support of all 3 roots of merits is a karma of 3 reasons. Such a karma creates a fine birth-consciousness that can touch all concentration levels. (3 roots of merits are none-craving, none-hatred, wisdom)

What is the cover of sinful nature? The person who has a completely wrong view about the nature, the person who has both male and female characteristics, the person who has neither male nor female characteristics also known as eunuchs. These 3 people are covered by heavy effects of sins and sinful natures.

What are the completely wrong 3 views about the nature? The no cause view [1] also known as “there is no cause for the living beings to be uncleansed by sins or to be cleansed from sins. Cleansing from sins happens automatically without a cause” – this wrong view, and the no-action view [2] also known as “there is no effect from sinful deeds and meritorious karmas. There is nothing as karma” – this wrong view, and 10 objects wrong view [3].

What is the 10 objects wrong view?

1) There is no use – no effect in giving.

2) There is no use in great consecrates – great offerings to virtuous ascetics.

3) There is no use in offering to virtuous lay people. By that action, nothing happens.

4) There is no effect in meritorious karmas and sinful karmas. There is nothing as karma.

5) Living beings had no past life. Living beings do not come from other worlds. There are no other worlds except this we are now living in. There is no reincarnation.

6) Living beings have no after-death life. Living beings do not go to other worlds. There are no other worlds except this we are now living in. There is no reincarnation.

7) There is no special person as the mother. Actions done to mother give no karma.

8) There is no special person as the father. Actions do to father give no karma.

9) There are no spontaneous living beings in the universe. There are no gods. There are no brahmas.

10) There are no great ascetics who by following a special path themselves proved the truth of this life, after death life, the universe, and express about it to the world. There are no ascetics in the world who can see, hear and know what ordinary people cannot see, cannot hear, and cannot know.

Any person who is covered by the above 3 covers; cannot progress in the subject of meditations.

9 wrong thoughts of a yogi:

These are the 9 wrong thoughts that a yogi should not think. These all thoughts may not directly seem to be sinful. But these all thoughts disturb and block the progress of the yogi (meditation practitioner) and later certainly drag him to sins. Therefore a clever yogi should be aware of them and should outsmart them. They are;

1) Thoughts about feasting 6 sense organs.

2) Thought about harming other beings.

3) Thoughts related to hatred.

4) Thoughts about relatives.

5) Thoughts about villages, cities, and countries.

6) Thoughts about living without meeting the death.

7) Thoughts related to showing mercy to others.

8) Thoughts about receiving profits and respect.

9) Thoughts about living without receiving insults.

(Sense organs means the 6 internal sense organs which are: eye, ear, nose, tongue, body and mind)

10 disturbances for a yogi:

The yogi who likes to start practicing meditations should first abandon the 10 disturbances for a yogi.

What are the 10 disturbances for a yogi?

1) Disturbance of residence.

2) Disturbance of families.

3) Disturbance of profits.

4) Disturbance of crowd.

5) Disturbance of duties.

6) Disturbance of travels.

7) Disturbance of relatives.

8) Disturbance of sicknesses.

9) Disturbance of books.

10) Disturbance of supernatural powers.

1) What is the disturbance of residence? This means any kind of disturbing place. All such places should be abandoned. A yogi should not live in such a place.

2) What is the disturbance of families? This means any kind of disturbances that comes from the family. For an instance, if there are some duties that should be done to the family, the yogi either should abandon the family or finish his all tasks before he starts practicing meditations.

3) What is the disturbance of profits? This means any kind of disturbances that comes from too many profits. The yogi who has necessary merits receives profits like honouring, many foods, many clothes wherever he goes. If he goes to consider them, he loses the progress of practicing meditations. Such too many profits that bring trouble should be abandoned by the yogi.

4) What is the disturbance of crowd? This means any kind of disturbances that comes from having a crowd. If there come students, friends and other people always to meet the yogi, he loses the progress of practicing meditations. He should abandon all such disturbances.

5) What is the disturbance of duties? This means disturbances which come from many duties. A yogi must abandon many duties.

6) What is the disturbance of travels? This means any kind of disturbances which comes from traveling to various places for various things. For an instance, a yogi has a planned traveling to somewhere in the near for another person. He must either abandon that traveling or should finish that traveling before start practicing meditations.

7) What is the disturbance of relatives? This means any kind of disturbances that comes from relatives. Before practicing meditations a yogi should be completely free from all such disturbances.

8) What is the disturbance of sicknesses? This means a sickness that already has. The yogi before starting meditations must heal it completely. If it is hard to heal the sickness completely; then begetting courage, he should start practicing meditations.

9) What is the disturbance of books? This means any kind of disturbances that are related to studying or teaching. A yogi should abandon such disturbances.

10) What is the disturbance of supernatural powers? This means the disturbances that come from possessing supernatural powers. The yogi who achieved supernatural powers must keep his abilities keen by often entering into the concentration. So he may not practice wisdom meditations practicing only concentration meditations. This thing becomes a disturbance only for practicing wisdom meditations. This is not at all a problem for concentration meditations.

These are the 10 disturbances for a yogi. A yogi must abandon all these disturbances before he begins practicing meditations.

Other instructions:

The persons who cannot sacrifice all their time for practicing meditations; must at least practice meditations 2 hours per day if want to progress. If wants results.

If cannot practice a meditation 2 hours continuously, then he should do it for one hour in the morning and again for one hour at the night. Otherwise, there is no way to develop.

It is better if the yogi when starting meditations for the first time, resolves firmly as “I do this for cleansing my mind”.

When starting firstly; I advise you to do secondary meditations for a while. It will bring calmness and dispassion. But that is not essential. You can jump directly into the main meditation if you want.

Also, sometimes a meditation practitioner can see dangerous things before coming into the 4th form plane meditative level which contains ‘equanimity’ and ‘concentration’ components only.

However, if his concentration power is low or if his concentration level is lower than the 4th form plane meditative level there is a very small chance of arising fear if sees any dangerous things that are in the invisible world. Also, then he is not seeing those things by activating the divine eye in the 4th form plane meditative level.

By sacrificing the yogi’s life to the meditation teacher or dharma before starting a meditation as “from now on I do not care whatever happens. I sacrifice my life to my meditation teacher/dharma” he overcomes all fears. This is an important action that a yogi should do.

Fearlessness of a yogi:

When one is inside a concentration level he does not feel fear. Then how do dangerous things arouse fear in the mind? Indirectly.

How this happens is sometimes jealous inhuman beings do not like humans take the divine eye and other psychic powers. Therefore, before the yogi comes into the 6th concentration level which is extremely powerful, these inhumans appear in front of you to make you afraid of them and to make you stop practicing the meditation, and to destroy your spiritual life.

Making fear in others' minds is their only weapon against you. Say, you are in the 1st concentration level and while you are in it suddenly appear a ghost several meters away from you in a dangerous form, you do not feel fear. All concentration levels are free from fear and all other sinful emotions. But since you have never heard of such creatures you may think “what is that?”.

Then you may think various thoughts about it. While the thinking process goes continuously on, you may incline your mind for coming out from the concentration level. And immediately you will come out from the concentration level to the ordinary state. Now the ghost will disappear but you will still think various thoughts about it.

Since you are now not in the concentration level, now your mind feels fear. This is how it happens. Do not be afraid, these inhumans will not come near you, they are too afraid of you, they are unsure about you.

They can only use fear tactics. They just want to stop you from getting psychic powers and to stop knowing their realms and to destroy your spiritual path. These things are often done by dead relatives who now have been born as ghosts and living in their former houses. Forest inhumans also do these kinds of things in some rare cases. Student, Just be fearless like a lion.

Pachalayana sutta:

Pachalayana sutta – None sleeping. (How to overcome sleepiness?)

1) I have heard that on one occasion the Blessed One, was in the Bhesakala forest near the Sunsumaragiri mountain range in the Bhagga country. Those days venerable Moggallana thero after becoming a new ascetic was in the Kallavalamutta village in the kingdom of Magadha. He was so sleepy. Buddha the supreme, saw this by the god’s eye which surpasses human vision. After seeing this, the Lord Buddha, as a strong man stretches forth his bent hand immediately, as a strong man bend his stretched hand immediately, in such a speed, vanished from the Bhesakala forest near the Sunsumaragiri mountain range in the Bhagga country. And appeared in front of the venerable Moggallana thero who was so sleepy, who was in the Kallavalamutta village in the kingdom of Magadha. Then Buddha the most merciful, asked from the venerable Moggallana thero; “Moggallana, what? Are you sleepy? Moggallana are you trying to sleep?”. Then the venerable Moggallana thero replied “yes lord”.

2) “Moggallana, if you are in a perception that makes sleepiness, do not stay in that perception. Do not dwell in that recognition anymore. Moggallana, if you do like this, you will remove sleepiness and laziness.”

3) “Moggallana, even then if you can not overcome the sleepiness and laziness; Moggallana, you should check various Dharma facts by the mind. Think about various Dharma facts. Moggallana, if you do like this, you will remove sleepiness and laziness.”

4) “Moggallana, even then if you can not overcome the sleepiness and laziness; Moggallana, you should speak loudly various Dharma facts by mouth. Describe various Dharma facts loudly. Moggallana, if you do like this, you will remove sleepiness and laziness.”

5) “Moggallana, even then if you can not overcome the sleepiness and laziness; Moggallana, you should rub your ears, hands, and legs toughly. Moggallana, if you do like this, you will destroy sleepiness and laziness.”

6) “Moggallana, even then if you can not overcome the sleepiness and laziness; Moggallana, you should get up from the meditation seat and wash your face by water. Should wash and rub your eyes. Then look in various directions. Look at the stars in the sky. Moggallana, if you do like this, you will destroy sleepiness and laziness.”

7) “Moggallana, even then if you can not overcome the sleepiness and laziness; Moggallana, you should come to the recognition of light. Recognize light. Keep your mind in light. Come to the perception as now this is daytime. Moggallana, if you do like this, you will remove sleepiness and laziness.”

8) “Moggallana, even then if you can not overcome the sleepiness and laziness; Moggallana, you should start walking back and forth. Moggallana, if you do like this, you will remove sleepiness and laziness.”

9) “Moggallana, even then if you can not overcome the sleepiness and laziness; Moggallana, you should sleep by resolving first to wake up as soon as possible, on the right side, keeping your left leg on the right leg, as a lion sleeps. Intelligent you must get up as soon as possible. You must not fall to the sleeping pleasure and tangible pleasures, should not be charmed by the laziness. Moggallana, you should discipline yourself like this.

10) “Furthermore Moggallana, you should discipline yourself as ‘I will not go to the houses of lay people for alms having the trunk called arrogance’. Moggallana, if an ascetic goes to the houses of lay people with arrogance, if somehow those lay people do not treat him well, that ascetic may think ‘who broke up me with this family? Now, these people do not love me anymore’ and due to the loss, he comes to anger. The one who came to anger gets a distracted mind. The one with a distracted mind is a one who has a mind not closed from sins. The one who does not have a closed mind will not get concentration.”

11) “Also Moggallana, you should discipline yourself as ‘I will not talk talks that cause strife’. Moggallana, if an ascetic does talks that cause strife, then there becomes more arguments and talks. When there becomes more arguments and talks, then there becomes a distraction of mind. The one with a distracted mind has a mind that is not closed from sins. The one who does not have a closed mind will not get the concentration. Furthermore Moggallana, I do not praise joining with everyone. I praise joining with secluded places, depopulated places, silent places, that have no noise, that seem suitable for secret actions of human beings, that are empty from lay people and ascetics.”

12) When Buddha the most merciful was advising the venerable Moggallana thero like this, he asked this question further. “Lord, by what matter an ascetic will receive a permanent refuge? By what cause he will come to the Nirvana? How will he complete the celibate life? How does he come to the end? How does an ascetic end the desire completely which is higher to humans and gods?” Then the Buddha the most merciful replied “Moggallana, the ascetic has heard that all 5 aggregates of clinging are not good to cling, should not be caught”.

13) And then he penetrates all natures by wisdom meditations. He comes to the knowing of natures. And knowing all natures; whether it is a pleasureful sensation or a painful sensation or an equanimity sensation; he dwells in the perception of inability to keep according to the will. He dwells in the perception of dispassion (none attaching). He dwells in the perception of cessation (emptying). He dwells in the perception of abandonment (abandoning).

He, then dwelling like that, does not cling to anything in the universe by desire. He does not take anything by desire. By not taking by the desire; he does not shake. (getting the distinctive intelligence) By not shaking; he destroys all sins in this present life. He realizes the nature by the distinctive intelligence and comes to know “ended the reincarnation. Ended the celibate life. Did what should be done. There is nothing more to do in the universe”.

Moggallana, by these matters an ascetic receives the permanent refuge. By these causes, an ascetic comes to the Nirvana. By these means, an ascetic completes the celibate life. Through these methods, he comes to the end. In this way, an ascetic ends the desire completely which is higher to humans and gods. (End of this sutra)

Chapter 4: Awakening dispassion. 卐

Chapter 4: Awakening dispassion. 卐

Before entering into the subject of meditations there is a main thing to do. That is awakening dispassion. Without dispassion one is not capable of achieving form meditative levels and formless meditative levels. For the awakening of dispassion do the below exercise.

Awakening of dispassion exercise:

1> Take a rest from duties.

2> Go to a secluded area/place.

3> Enter into full solitude.

4> For a small time pay attention to your breathing on the nose tip area or the upper lip area. Be calmer.

5> Now, firstly think about the small pleasures that come from feasting 6 sense organs. Imagine the pleasure and imagine it vanishes. Imagine how you take pleasure from 6 sense organs (eye, ear, nose, etc). Pick up one.

6> Secondly think about the dangers of the pleasure that you picked up for thinking and imagining. Think about all dangers that occur from feasting sense organs. Including your own sorrows. Imagine them.

7> Thirdly think about the renunciation. Including renunciation of what you picked up. Think about the cause of all dangers. Think about how pleasurable the abandoning it. Think about the freedom of abandoning it. What is the cause for all dangers? The desire. Think about the extinction of this fire which is the desire. There will be no problems if you abandon the desire for it.

8> Do the practicing of seeing the feasting of sense organs and recognizing its various dangers and seeing the benefits of renunciation again and again. (especially in your free time)

Examples for above procedure:

+Example 1: A man enters into complete solitude. Then he walks thinking about feasting 6 sense organs that mean giving pleasure to sense organs; which are the eye, ear, nose, tongue, body, and mind. He thinks about the desire for having sex with a woman. For that, someone marries a woman. His wish was the sexual pleasure. He thinks about it from various aspects. After some time he starts thinking of its dangers. What are they? Who first was single and had freedom now has nothing of them. Now he should work for a wife also. Now he should take care of another woman. Because of her, he has more troubles.

Now he starts thinking about the wrongs of women, what are they? Creating discord among friends, untruthfulness, high speed by imagination, high jealousy which means disturbing or blocking other people’s profits, unclean body than a man, high avarice, high hatred namely cruelty, high sexual passion, the dirty mind, stupidity, thinking many thoughts, the thought to charm men for own, unceasing deceiving and ungratefulness.

And also he thinks about his lost freedom, his lost simplicity, and dissatisfaction of women. Also because of women; his education and what he learned are lost. Women make a man blind. Also, the body of a woman does not stay sill. The body of a woman does not stay in youth forever. With time she decays. With time she becomes an old woman. The body of a woman is impure. The body of a woman is stinky. The body of a woman is created by 5 elements. And also he thinks because of having sex now children also have born to him and her wife. Now there are huge troubles. Completely lost his freedom of mind. It is the desire that gave too many dangers. Too many duties to follow.

Also, he has to protect her wife from having sex with other men. He thinks about what a trap he trapped! He thinks and imagines various dangers. After carefully thinking about the dangers, he starts thinking of the benefits of renunciation. What are they? He has complete freedom. His mind is also free. He has no one else to feed. He has none to disturb him. He is secure. He can do many merits easily as he wishes. He has fewer duties if he didn’t marry. He could have an easy simple life. He can do his favorite things. He can practice meditations and attain bliss. He can come to the extinction of existence element and end all the grief. He can end birthing, decaying, getting sick, death. No more suffering. He is free! He does this procedure again and again. Be it walking, sitting, or laying on the bed; he arises dispassion. And comes to a certain conclusion about the renunciation.

+Example 2: A man enters into the complete solitude. Then he walks thinking about feasting on 6 sense organs. He thinks about listening to music. Listening to music is a pleasure. Listening to the music makes him feel high. Now he starts thinking about the dangers of listening to the music. What are the dangers of listening to music?

Music distracts the mind. Music makes the mind unable to see the truth. Music makes the mind intoxicated. Music makes insensateness. Music makes the mind blind. Music vanishes intelligence. Because of music, his education is lost, and what he learned is lost. His memory is lost. His concentration is lost. Wisdom is lost. Also in order to listen to the music one must buy the necessary equipment. For that, he needs money. One cannot always enjoy music. He has to do various other tasks when he has such a life. Many duties are a pain. Working to earn money is a pain.

No matter how many times one listens to a song he is still unsatisfied. Dissatisfaction is a sorrow. Dissatisfaction is a woe. This pleasure is momentary. Cannot keep this pleasure continuously. This pleasure is like a dream. Because of chasing such a desire; one may destroy his own life by himself. Anything can happen to him. The desire for music does not end the rebirth. If so, there is still a possibility to be born as a worm. How dangerous a life of a worm. Birds kill worms. A worm lives in a very disgusting environment. He now thinks about the dangers of listening to music and about the attachment to music. After carefully thinking about the dangers, he starts thinking of the benefits of renunciation. What are they? He has complete freedom. His mind is not distracted. He is secure. His memory stays with him. He is on alert always. His wisdom stays with him. He is fit for the excellent concentration. His concentration stays with him. He can do many merits easily as he wishes without any distraction. He could have a calm simple life. By abandoning attachment to music he can start an ascetic life. He can practice meditations and attain bliss. He is in control of his mind. He can come to the extinction of existence element and end all the grief. He can end birth, decaying, getting sick, death. No more suffering. He is free! He does this procedure again and again. Be it walking, sitting, or laying on the bed; he arises dispassion. And comes to a certain conclusion about the renunciation.

+Example 3: A man enters into complete solitude. Then he walks thinking about feasting on 6 sense organs which means giving pleasure to sense organs; which are the eye, ear, nose, tongue, body, and mind. He starts thinking about having sex with other people’s wives. Having sex with sexy wives is a pleasure. They look sexy. It is a pleasure. Since she is not the wife, there is less to care about. Having sex is a pleasure. Now he starts thinking about the dangers of it. What are the dangers of having sex with other people’s wives? Having sex with other people’s wives is indeed dangerous. It is a forbidden thing. It is dangerous if the cover was blown. It is dangerous if her husband gets to know about it. Even an injury to my body can happen. Even my death can happen. This pleasure is momentary.

Having sex with other people’s wives is very uncertain. It is a clear way to get venereal diseases. It is a clear path to be sick extremely. Having sex with other people’s wives is not secure at all. By having sex with other people’s wives a man breaches a virtue precept. It is a dangerous sin. Because one gives out enmity he receives many enemies by karma. The man who does sex with other people’s wives becomes a eunuch or a woman due to his own karma. Doing sins like this generates karmas which give pain in 4 categories of hell worlds. This is dangerous in every aspect. This action arises fear. This disturbs the mind. This destroys freedom.

After carefully thinking about dangers like this, he starts thinking of the benefits of renunciation. What are they? He has nothing to be afraid of. He does not collect high sins. He collects merits. He has complete freedom. He is in charge of his mind. He is secure. He will not be born as a eunuch or a woman. He can do many merits easily as he wishes without paying attention to this useless thing. He could have a fearless meritorious life. His mind is not distracted. He can practice meditations and attain bliss and divine pleasure in this present life. Also, he can acquire supernatural powers. Nothing disturbs him. He can come to the extinction of existence element (Nirvana) and end all the grief. He can end reincarnation, decaying, getting sick, death. No more suffering. He is free! He does this procedure again and again. Be it walking, sitting, or laying on the bed; he arises dispassion. And comes to a certain conclusion about the renunciation.

Suggestions for procedure:

1) Playing mobile phone games.

2) Becoming rich.

3) Owning a business.

4) Becoming a miser.

5) Winning arguments.

6) Having a child.

7) Becoming jealous.

8) Eating many various delicious foods.

9) Becoming the defense minister.

10) Winning tournaments.

11) Owning a luxury mansion.

12) Becoming a politician.

13) Having a girlfriend.

14) Becoming the president.

15) Taking anger.

16) Owning a vehicle.

17) Going to a university.

18) Having more money than other people.

19) Love.

20) Life.

21) Taking high ranks in the school.

22) Surfing the internet for fun.

23) Taking liquor.

Things to consider often:

As a beautiful, fragrant, delicious cake that is mixed with a poison; the dangers of sense organs pleasuring objects are hidden.

Listen carefully. I speak the truth to you. Come to the dispassion.

Practice dispassion. Come to the place which is free from all fears and sorrows. Come to the place where the divine men stay.

The bliss and divine pleasure that comes from the meditations cannot be found elsewhere.

Wake the honoring to sages. Insert adoring into your mind. Wake the fear to all woes and rebirth circle. Start remembering dharma facts. Arouse dispassion!

Believe in nature. Sages who have no hatred – speak no falsehood! Truth is a divine taste. Such are the words of rishis.

As milk that is mixed with a medicine, when put it into an oil; its medicinal power goes to the oil too. Like that, the dharma practitioner’s practices of dharma mix with him and goes like an inseparable shadow; life after life.

Human life is short. If one lives a long life one should behave in dharma collecting many merits. There is no other valuable thing than this in this limitless universe.

The world is always burning by exertion, despair, lamentations, jealousy, hatred, wounds, diseases, cryings, tears, pains, wars, and woes.

By using this dangerous body if someone kills other beings, then after death even if he becomes a king; he dies very younger against his will – equally as he killed other beings.

By using this impure body if someone steals other people’s goods, then after death even if he gets a high life span; nothing happens according to his will and goes even to his enemy’s house begging “please give me a food, please help me, I don’t have money”.

By using this disgusting body if someone does having sex with other people’s wives and husbands, then after death even if he receives all the riches; that person receives many enemies. A woman becomes a eunuch. The woman does not become a man. Man becomes a eunuch. Man becomes a woman. “I have so many enemies, why do they hate me” these are their thoughts.

By using this stinky body if someone speaks falsehood, then after death even if he receives all the riches; that person gets many sicknesses in mouth. Receives a stinky mouth. In many lives; no one trusts them. Becomes foolish. Becomes stammers. Teeth are damaged. Becomes childless. If receives children; they are female children only. Even those female children disobey their words. Becomes dumb. Bound by others and thrown into a prison for the wrongs did by other people. “I don’t know, I didn’t do that” these are their thoughts.

By using this breakable body if someone uses liquor and narcotics which are like poisons, then after death, he receives no intelligence at all. Receive no fear and shame for sins. Truly they receive no shame. Does any action without shame. Can not think properly. Cannot understand. Very low by nature. And becomes insane in many lives.

Life after life – merits and sins go. Like a shadow. Till they come to complete spending. Such is the roaming in the universe.

Son, nothing in the world happens without a cause. Everything has its own reasons. The world; becomes – exists – dies; always. The world is always burning by various fires. It is its natural way.

What is woe:

Birth is a grief. Aging is a grief. Becoming sick is a grief. Death is a grief. Changes in pleasure is a woe.

Getting together with unpleasant persons, and unpleasant things is a grief. Meeting unpleasant situations is a grief. This is the truth.

Not getting together with pleasant friends and pleasant things is a grief. Not meeting pleasant situations always; is a sorrow.

Not happening our will is a grief. Life is a grief. World is a sorrow. Indeed, the world is a woe. The truth can be seen.

Life is nothing but spending previous karmas and collecting new karmas.

The dharma is the only thing that destroys the woe permanently. Therefore, do not sleep! Behave in dharma.

In the entire universe, there is no gem equal to dharma. Therefore, do not sleep. Act upon dharma; the nature.

Stop all types of sleep! Practice concentration meditations and wisdom meditations. Abandon the desire for this body. Which is like a blemished vessel.

Do not think, I cannot do a merit today. Do not postpone charity for tomorrow. It is not good laziness in the subject of merits. Because there is no living being who survived or survive, in the past – in the present – in the future from death!

If any being throws a stone up into the sky then it certainly comes down to the earth. Like that; the birth of living beings itself is a reason for death.

If someone falls from a mountain top, he has nothing in between the mountain top and the ground for his security. Like that all beings certainly come to death. Therefore abandon the desire for bodies and fear of death.

Rain drops that fall from black clouds certainly fall to the earth. There is nothing in the sky to hold them. Like that we all die someday. There is none that is permanent in the universe.

Waves of the blue ocean come to the beach and get destroyed. Like that lives of gods and humans come to the beach which is called death and meet their destruction.

Sons, death cannot be deceived. Of course, it certainly meets you. Sooner or later. Abandon the desire for unproductive things.

The speedy wind causes the bright lamp to extinct. Like that death causes life to cease. With it, all wealth, all powers, all arrogances, all hatreds; vanish.

What belongs to you:

The eye does not belong to you. The ear does not belong to you. The nose does not belong to you. Tongue, body, and mind do not belong to you. If they belong to you; they stay according to your wish all the time.

Truly, your nature does not belong to you. It belongs to your own past karmas. Why do you try to keep something that does not belong to you?

There were great kings and emperors in the past who destroyed their all enemies. And captured the throne, who had everything they want. But son, they failed at conquering the death.

The earth, the ocean, the sun, the moon, the mother, the father, the relatives, the friends, the enemies, the children, the electricity, the dew drops, the mist, the light; they all meet death.

The brahmas, the gods, the devils, the demons, the ghosts, the goblins, the vampires, beautiful women, ugly women, the ants, the tuskers, the birds, the cats, the dogs; they all meet death.

Rich men, poor men, wise men, foolish men, virtuous men, sinful men, beautiful people, ugly people, healthy people, unhealthy people, saints, drunkards, gamblers, whores; they all meet death.

The arahant monk reverend Saripuththa who came to the end of wisdom and the arahant monk reverend great Moggallana who came to the end of supernatural powers – those who destroyed all sins; they too died.

The death has mercy neither for small children nor for weak sick people. Indeed, death is a bushfire that destroys everything in its path. Certainly, this death has no mercy!

If something arises from a cause, if ceases that cause, due to the cessation of that cause; the effect ceases. This is the nature. Always think about this nature. This is the great natural law.

Blue ocean never comes to any satisfaction by drinking all the water from the rivers. No matter how many rivers go to the great ocean; it cannot be filled. Like that death eats many beings every day but it cannot be satisfied.

Locusts are captured by the flame. All beings are captured by the death. Flame exists only in one place. But, death is everywhere.

Because of ignorance, beings love passions that are extremely shaky like ocean waves and swings, and which give only a momentary pleasure like a dream.

Behold! Death alone destroys the world. What is the use of sleeping? Which man who decays, loves sense organs pleasuring objects that are like a dream?

Are you insane:

Even seeing this world which is always completely conquered by the arrogance, hatred, enmity, jealousy, suspicious mistrust, decaying, sicknesses, injuries, bleeding, ignorance, sorrow and is extremely fearsome; if any person does not come to any disappointment about the existence; that person is very dangerous than death. Shame on that insane person!

Sons, don’t you see the death who walks here and there on earth, who is armed with a bow named decaying and arrows named sicknesses? How do you sleep even seeing him always? Get up! Do not be late.

My son, to destroy death, have the perception of death always like your garments. By continuously thinking about that; all desires for bodies vanish.

Aging destroys the beauty of the body. Sicknesses destroy the power. In the end; death destroys this life which is hardly protected by the help of many things. Therefore what use from this weak human life?

All beings who are attacked by the speedy wind named karma, disturbed by the effervesce ocean waves named sicknesses, and who are drowned in a dangerous dark ocean named ignorance; listen, don’t be late! Stop the existence.

Karma in control:

Sons, in the great ocean of existence which is very unstable like a lightening in the sky, the ship named life that is moved here and there by previous karmas; certainly comes to the destruction.

This body which is secured by the help of various things certainly comes to destruction like a clay pot. Therefore practice dharma which helps to go to the heaven or attain the supreme enlightenment. Dharma certainly gives correct results.

Even the gods who enjoy their form with extremely beautiful goddesses in the heaven worlds and god-kings who rule entire heaven worlds; die and be born in hell worlds when their meritorious karma decayed. What wise man with sanity will love the existence which is very dangerous?

All beings, all forms are equal with lumps of suds. Seeing the inability to keep according to the wish and seeing the impermanence; yet fools love various things. Shame on that insane persons!

The being who met as the mother in this present life sometimes becomes our daughter. The son also in some other life become the father. Father becomes a son. The daughter becomes the mother. Men become eunuchs. Eunuchs become men. Men become women. Eunuchs become women. Women become men. Like that, the world of living beings is extremely unstable.

Existence is conversion of forms and situations. You will stay alive as long as you have the support of karma.

Abandon the desire for existence for it is extremely unstable. The gods in heaven worlds who have sex with beautiful goddesses; someday become a worm on earth.

Once who drank heavenly drinks in a god world as gods; later can be seen in a hell world drinking lava. Once who had sex with goddesses as gods; later can be seen having sex with a female goat as a goat.

The king who moves on earth by superior vehicles now; later can be seen cut and bleeding limbs in a hell world. The swing, the air, the light of thunderbolt, the hand of the clock, the dew drops on grass in the morning; these are equal with this life. Existence is conversion of forms and situations.

Life is a mirage. Life is a swing. Life is an image on the surface of the water. Life is a magic. Which wise man loves this extremely unstable dangerous existence?

Human body truth:

Which wise man loves this body that is nothing but a clay pot with nine holes and filled with excrement. And which is the reason for all griefs like beheading.

Actually, this human body that is created by rice and water is not a good thing.

All bodies of women and men are only disgusting stinky bags that are filled with excrement and have 9 big holes. What greatness in there? What sexiness is in there?

This human body consists of; head-hair, body-hair, nails, teeth, skin, flesh, sinews, bones, marrow, kidneys, heart, liver, spleen, lungs, bile, gorge, grease, fat, brain, midriff, intestines, mesentery, excrement, urine, pus, blood, phlegm, sweat, synovial fluid, tears, nasal mucus, saliva. These 32 parts are impurities.

Always stinky dirt comes out from the 9 holes of this disgusting body. Who likes to touch it?

This human body is loved by all the fools. This human body is abandoned by all the wise men.

This body is useless like a core of a banana tree cannot be used for making furniture. Even protected carefully for a long time by giving tasty foods and various comforts; does not come after our death like an ungrateful woman.

Sons, the man with wisdom, how would he seeing the truth of this form which is the house for 4 poisonous serpents named earth element, liquid element, heat element, air element and which is very feeble; love passions?

Truly, the life span decays very faster. Moment by moment. Yet time does not come back. The truth of the nature should be thought by the wise.

In the existence, if there is any pleasure; it is as tiny as a water drop on a grass. But the woe of the existence is equal to the great ocean!

Truly, even that tiny pleasure stays upon the thought “this is a pleasure” but there is no real pleasure on the existence. Loving what does not stay according to the wish is not a pleasure. It is a grief.

The foolish person who loves bodies does various sins which cause the birth in hell worlds. He does sins due to the body. Body is wrapped with dirt of sins. The man who loves such a body indeed comes to the ruination.

The body; which is a quarry to excrement, which is a fountain for sins, which is a house for decaying – sicknesses – injuries – bleedings – cuts – attacks – blames – fights, which is disgusting, which is stinky, which is like a war, weapons, poisonous serpents or a complete sickness, is useless; see it as an injury, see it as it is, see it as a woe, see it as something you have no ownership. See nature. See the truth.

Son, do not pollute this impure life again with thoughts of lusts. Don’t be late. Get up! Believe in nature. Behave in dharma. Act upon dharma.

Soulless nature:

The delusion, the mirage, a magic, the core of the banana tree, the wodge of suds, the fearsome fire, the waves of the ocean, the swing, the dew drops on grass leaves in the early morning, the poisonous serpent, double-edged sword, a vessel filled with excrement; are comparisons for this life.

When sees the rock that was thrown into the sky goes to the sky without falling ground; then say “this is my soul”.

When sees a child plays with a toy made of a horn of a rabbit; then say “this is my soul, this belongs to me”.

When sees someone travels by a vehicle made of a grass leaf; then say “this is me, this is my soul”.

When sees someone holds and stops the speedy wind by his hands; then say “this is my soul and it stays according to my will, it is permanent”.

When sees someone eats space element and lives without any hunger; then say “I have a soul, this is my soul”.

If any foolish being runs to the mirage to drink water then it does not receive anything. Like that, the fool who searches for a soul either in the form or in the formless consciousness element; finds nothing.

A man goes to a forest to make a fine furniture for his king. Then he sees a banana tree and tries to find its core to make a fine furniture for his king. Would he receive any substance? That is the same thing that happens to the man who sees or finds a soul.

If somehow the foolish deer runs to the mirage by thinking it is water, in that same way; a foolish man runs into sensuous lusts by a wrong perception. If someday sees the truth by wisdom; he instantly abandons all desires.

If someone takes a mountain size pleasant perfumes and uses them all over the body; yet in a small time, the body becomes stinky due to its own true nature. How do you see this dirty body as a nice thing?

This body is nothing but a stinky bag filled with dirty saliva, stinky phlegm, impure mucus, filthy blood, smelly urine, and disgusting excrement. What purity and goodness is there?

Recognize nature. Believe in truth. Understand nature. Behave in dharma. Follow the path of dharma.

This body is a place that begets only excrement. This body is the place for attacks, insults, punishments, and bindings. This body is an injury that cannot be healed. This body is a disgusting cyst that has 9 holes. There is no cemetery like this body.

If what is inside this body comes out and spreads everywhere then even own mother and father disgust it. What to tell about wives, relatives, children, and friends?

This body that has 9 doors, which is a house for many types of worms, that is stinky, that makes excrement always, which does not stay according to will, which is a food of other beings; if someone feeds it by doing sins; how strange is it? Of course, they are insane!

The body flows disgusting excrement every day. The wise man uses this body as a vehicle to travel to the location which is permanent and free from all fears; the extinction of existence element. Also known as the Nirvana.

If someone foolish, enjoys this dangerous body; of course sooner or later he certainly comes to the great sorrow.

Sense pleasuring objects:

If a bird grabs a piece of meat and tries to fly; many other birds chase and attack it. If the bird who grabbed the piece of meat does not abandon it, then it comes to a great woe. That bird will either come to death or to a pain similar to death. Therefore all sense organs pleasuring objects are like a piece of meat.

A person may earn wealth and power but he may not be able to use them according to his will because of jealous friends, jealous relatives, and enemies. This is also a danger of passions.

All sense organs pleasuring objects arise fear.

A person may pursue his greatest goals but while he does that he may get a disgusting skin disease that makes him disgusted by others. This is also a danger of lusts.

One should love neither organics nor objects.

Embers have an effect that sticks while giving pain. If a man was put in a pit of embers he certainly comes to a great pain. The person who loves sense organs pleasuring objects is the same. Therefore all sense organs pleasuring objects are embers or pits of embers.

If a person sees beautiful mansions, ponds, vehicles, and exceedingly beautiful parks in the night by dreams, becoming very happy, and if wakes up sooner; he sees none of them. He has none of them. The pleasure from sense organs pleasuring objects is also momentary. It only exists in that time, nothing exists after that. Therefore all sense organs pleasuring objects and their pleasures are like a dream.

There is a mango tree in a forest. It is filled with delicious ripened fruits. A man sees it and climbs to eat mangos. Again after a while a hunter comes with an axe and sees it. He thinks “I don’t know how to climb trees, I better chop down the tree and collect all the mangos”. And he comes and starts chopping down. The man on the tree if stays greedily there without abandoning the tree, he either comes to death or to a pain similar to death. Like that, all people who are grabbing sense organs pleasuring objects come to various pains because of them. Therefore all passions are trees filled with ripened fruits.

The person who searches for sense organs pleasuring objects and the person who already has them both come to various woes like blames, fights, cuts of limbs, revenges, losses, and bleedings because of them. Therefore all sense organs pleasuring objects are like a sharp sword or a meat log with blood.

The person who searches for sense organs pleasuring objects and the person who already has them both get attacked because of them. Therefore all sense organs pleasuring objects are pointed sharp knives.

Words of wise men:

Because the person who was bitten goes to death or comes to a pain similar to death; the head of a cobra is very dangerous. The Head of a cobra brings various fears and woes. If someone takes a cobra by its head the cobra would wrap around his body. If left, it will sting. Like that, if someone took a sense organ pleasuring object like a woman, it will not let him go, it will not let him abandon it, it wraps around him. If he somehow abandoned it, then it will do a harm. Therefore all sense organs pleasuring objects are cobra heads.

For the person who has none of sense organs pleasuring objects; it is a pain. Also, it is a pain searching for them. Again after he acquired sense organs pleasuring objects; protecting them is a pain. Also their decaying, their destruction, attacks of others due to them, stealing by thieves, maintenance of those objects, becoming old and losing them after using; they all are woes. Like a fire; sense organs pleasuring objects burns a person in the start, in the middle, and in the end. Therefore all sense organs pleasuring objects are a fire.

The one who wants sense pleasuring objects will have to suffer for many years to learn some craft or science in order to be able to find them. When he finished the painful education and began to work, he would be exposed to the hotness of the sun, sometimes to the rain, to the dew, to the wind, to the thirst and hunger, to the mosquitoes and flies, and to the snarls, blames, beats of his master if he worked under another person. There is also a lot of trouble due to jealous people, enemies, and thieves. This is one of the misfortunes caused by these sense organs pleasuring objects.

The one who works so hard to get the objects of passions will sometimes get what he expects from that effort with hard work. Sometimes hard work fails and his hope is not fulfilled. When such efforts become meaningless, the one who tried will be saddened that my effort has been fruitless. It is also one of the offsprings of sense organs pleasuring objects. Also a misfortune to be had in this present life itself.

If the object is found according to the hope of finding the object, then a person will have to suffer a lot to protect it from kings, thieves, enemies, fire, water, and unpleasant heirs. He often has to be afraid and suspicious. Even if protected the object carefully; it loses before doing anything as he wishes due to kings, thieves, or enemies. If so, it causes great grief to the person who provided the object. Have to cry. This is also one of the derivatives of passions. It is a misery that receives in this present life because of sense organs pleasuring objects.

And kings fight with kings because of sense organs pleasuring objects. The people quarrel with the people. The child also makes a fuss with the mother. The mother also riots with the child. The father also quarrels with the child. The child also quarrels with the father. Brothers quarrel with brothers. Sisters quarrel with sisters.

Wives quarrel with husbands because of sense organs pleasuring objects. Husbands quarrel with wives. Friends quarrel with friends. The clergy quarrel with the clergy. Men fight with men. Women fight with women. Teachers quarrel with disciples.

When they quarrel they attack each other with their hands. They attack with stones. They attack with swords and knives. Some of them come to death. Some grieve to the point of death. Some go to jail. Some go to the gallows. This is also one of the great descendants of passions. It is a great misery that is found in this world because of passions.

Furthermore, because of their passions, humans enlist in armies and go to fight on battlefields where shoot with handguns, machine guns, and artilleries, also release deadly bombs from the sky, which ignite, which are attacked by poisoned gas bombs, which are very dangerous and uncertain. Some of them come to death. Some grieve to the point of death. Some who went to the battlefield fall ill and die of exhaustion. Some are beaten and have broken limbs and come to the point where they can no longer use their lives properly. This is also a great derivative of sense organs pleasuring objects. It is a great misery found in this world because of lusts.

Moreover, some steal because of sense organs pleasuring objects. Loots. Cheats. Goes to other people’s wives. Get caught and is insulted wherever he goes as a thief and a crook. Wherever they go, the thief is chased away as a thief. Is captured and crushed. Also thrown into prisons. This is also one of the derivatives of lusts. It is a great tragedy to be found in this world because of sense organs pleasuring objects.

A 16 years old girl who is neither taller nor shorter, neither chubby nor skinny, neither blacker nor whiter but softer and very beautiful, is an absolutely beautiful object. After some time she can be seen as a woman with grey hair, bulging nerves, emerged bones, wrinkled skin, fallen teeth, crooked eyes, and as an unsightly vision. This is one of the descendants of passions.

The woman, who is considered by many to be a gem that like to see, talk about, and embrace, after some time becomes sick and could not get out of the bed and fed by others, lives with excrement-smeared clothes and a body. She now smells bad and sleeps in a state where people cannot get closer. This is also one of the dangers of sense organs pleasuring objects.

Another time, that woman many people wanted to own and said the beautiful, soft, sexy, very nice woman, love to kiss, love to hug; can be seen dead and pouring out disgusting excrement by her 9 holes and stinking the whole area. It is one of the dangers of sense organs pleasuring objects.

Then in the house where the body of that woman is kept cannot be lived by people. Then it can be seen that people in that house want to throw it away and bury it in the ground. It is also one of the descendants of passions. It is also a danger of lusts.

There are rich people in the world. They, even having much wealth, because of craving; do not give anything to anyone. And gather up more money by craving. They wish for passions again and again.

The king who owns this land up to the ocean does not come to any satisfaction by having that much; and thinks of conquering other countries that are beyond the ocean.

The king and many other people die without getting rid of cravings. They die without coming to a satisfaction about the wealth they have accumulated. The people of the world never come to a satisfaction by all sense organs pleasuring objects. No matter how much they get; that is not enough for them.

Hitting their own chests or heads, relatives weep over the dead person, saying, “Oh, our father, our mother, our brother, our good sister, my good son” and so on. Then the dead body is placed in a coffin and taken out, placed on a pyre, and burns.

The dead man gives up everything he has accumulated, goes there with only a shroud, and is burned in the fire by the scavengers. There is no relative or friend in this world to help the mortal.

The heirs share the wealth accumulated with craving by that dead person. The dead person goes to hell worlds or heaven worlds according to his final thought; there is no wealth to go with him. No relatives, no friends. And no country goes with him.

Wealth does not allow the rich person to live longer than the rest of the world. Wealth does not make the rich stay in youth. The wise men say; this life is short, unstable, and volatile.

Everyone, rich or poor, dies. The fool and the wise die in the same way. At the time of death, the fool sleeps anxiously thinking that I have not done merits. The wise man dies at the time of his death without remorse and without fear, because he has not sinned and done good deeds.

Wisdom is greater than wealth, because of it, can come to the end of all the activities which is the arahantship; the end of rebirth. Because not coming to the arahantship through wisdom; living beings do many sins out of ignorance in various lives.

The sinful being goes in rebirth. Goes to the wombs and to reincarnation. The foolish one believes in his words, acts upon them, and goes to hell worlds and wombs.

The thief who is caught near the hole where the house is broken will be punished by the householder for his crimes and also punished by the government. And the one who did sins will be punished for the crimes he committed in the hell worlds after his death.

All people, young and old; die like fruits of trees fall onto the ground. This human life is short, unstable, and volatile.

All passions attack the minds of living beings. By seeing the dangers of all passions in human worlds and heaven worlds; one comes to the renunciation.

The abandoning of sense organs pleasuring objects – the renunciation which has no wrongs; is supreme.

Story of Punya and Pavana:

In ancient times there was a Rishi named Punya on the banks of the river Ganges. Also, he had a brother named Pavana. After some time their father died. At the death of the father, young Pavana could not tolerate the pain. Pavana began to dive into the ocean of sorrow, crying as “Oh my dear father, Oh how can I bear this burden of grief? Oh my dear father! What happened to you? Where will I go?”. Pavana was so sad. Pavana was crying without a stop. And then, the Rishi Punya who had the divine eye, calmly said these words to the Pavana.

“Is there a limit on the number of fathers and mothers, wives, sons, and daughters you had in your former lives, similar to the innumerable traps and dangers in a riverbed? One may rather count the number of fruits yielded by the trees of a vast forest in the fruit-bearing season than the many relatives which one had during his previous innumerable births. Do you think, brother, that an aeon will be enough time for us to exhaust our sadness if we start to weep on their behalf?”

“Brother, in the many worlds long passed out of existence, the births you suffered are incalculable. You were born again and again in an immeasurable amount of lives. In this earth alone you were born as cuckoos, as beasts, cloud-gods, hill-gods, tree-gods, reptiles, and various birds. The series of births you had in them and in each of those subdivisions are indeed indescribable. Such being the case, why do you not grieve over the deaths of those who were related to you in those many incarnations?”

“Nay this is not all. Brother, listen again to a few of the repeated births you have had in different countries. In the countries of Kosala, Poundra, Gurjara, Tushara, Konkana, Kaikeya, Salwa, and Dasarna kingdom; you were born as kings, monkeys, insects, stags, water-crows, various birds, various serpents, donkeys, asses, and other various creatures. Why don't you grieve over the deaths of those missing family members? We may count dry leaves withering off a great forest tree that raises its head high in the skies rather than counting the parents of a person who was born on this planet. Therefore, there are no grounds for you to grieve.”

Stanzas of Alone Buddhas:

Special Note: Who are the Alone Buddhas? The Alone Buddhas become in times when there is no Dharma taught by an Omniscient Buddha. In those times teachings regarding the Dharma does not exist in the world. Then Alone Buddhas realize the Dharma by their own intelligence.

So they by realizing the nature of the universe without any other’s help; becomes Lonely Buddhas. Then they go to a forest or to a cave and live there for the rest of their lives. Unlike an Omniscient Buddha; they even realized the nature of the universe, yet they do not possess the Omniscient intelligence. The all-seeing, all-knowing intelligence is not with them. Also, they do not create an organization of monks. They live alone. They also do not possess the special intelligence of knowing the others’ development of faculties (Like faith faculty, concentration faculty, memory faculty, wisdom faculty, etc) towards the realization of the universe. Therefore they do not try to preach the truth of the universe to the people. They live alone.

But if any wise man approaches him and asks the truth; they will tell him. When these Alone Buddhas came to realization for the first time; they express a saying about by seeing what or by thinking about what, how they came to this supreme realization. The Omniscient Gauthama Buddha here says about those sayings in the past by seeing using the divine eye. These saying will be valuable to any person who wishes for an ascetic life in complete solitude.

Stanzas of the Alone Buddhas who are the 6th level Rishis. Those are Lonely Buddhas:

[Asking the question]

Venerable Ananda thero went to the All-Knowing and All-Seeing Buddha, during his stay at the Jethavana temple, while worshiping the Most Supreme Sage of Sages, asked: “The Alone Buddhas come into existence into the world. What is the reason for the becoming of an Alone Buddha?”

The Supreme Omniscient Buddha, who was the sage of sages, at that time, said to the Ananda thero who was his assistant, "Those wise men who did not attain Nirvana in an organization of Omniscient Buddha in a past life, who have the wealth of merits done on the ancient All-Knowing Buddhas, and who have very subtle wisdom, becomes Alone Buddhas due to a small object, in a future life, without the slightest hint of admonition from the all-knowing Buddhas."

“There is no other one in the world like me that is equal with those Lonely Buddhas. I am now telling only a part of the virtues of those Lonely Buddhas.” “The utterances of the Alone Buddhas who have realized themselves without the advice of others are as sweet as a beehive. All who seek the medicine of Nirvana, listen to them with a good and pleasing heart.”

“Some of the statements made by the nobles who became the Alone Buddhas and gathered were about dangers of sense organ pleasuring objects, facts for none-attachment, and how they became a Lonely Buddha. Now Listen.”

"Having thoughts that do not love to what is to be loved, having thoughts which do not attach to the world to be adhered to, having been destroyed the sins like lust and conquering the wrong views; they came to the Alone Buddhahood in order."

[Starting stanzas]

Without inflicting any punishment on all creatures, nor harming any of those creatures, with a compassionate heart; that Alone Buddha became isolated, behaving alone like the horn of a unicorn.

He does not punish all creatures, does not harm anyone, and has no hope even for his own Son. What about friends? That Alone Buddha became isolated, behaving alone like the horn of a unicorn.

The touch that arises actually makes love because of it. Then this sorrow that goes according to that love arises. By seeing the error caused by loving; Isolated, should behave like the horn of a unicorn.

Compassion for dear friends and attachment to friends is the cause for the deterioration of one's present life and afterlife. By seeing this danger of associating with friends; Isolated, should behave like the single horn of a unicorn.

If there is any love for sons, wives, and any other, like a large bamboo bush, twisted together; objects or persons are surrounded by that love. Seeing its frightening offsprings, not sticking out, like a single bamboo tube; Isolated, acts alone like a unicorn's horn.

As the chital deer that was not bound by the chains in the garden, goes wherever it wished for eating grass; the wise man will also see the freedom as such; Isolated, should behave like the horn of a unicorn.

When in the company of friends, in bed, in standing, on the go, on trips, there becomes askings such as “Come here, listen to me, give me this” and so on. Seeing the blessings of the free asceticism that is not desired by despicable men; Isolated, should behave like the horn of a unicorn.

When stay among friends, there becomes sports and five types of lusts. Also, love for sons is high. Abhorring the separation from lovers; Isolated, should behave like the sole horn of a unicorn.

Coming to satisfaction with whatever is received, having the four directions that can behave without collision, or having compassionate minds spread out in all four directions that do not collide with anyone. Tolerating physical and mental hazards, without any fear; That Alone Buddha was Isolated, behaving like the single horn of a unicorn.

Some clergymen, as well as householders, are difficult to be satisfied in their cravings. Disgusting that nature, disappointed with the other sons as well; Isolated, behaves alone like the only horn of a unicorn.

Like an Orchid tree that shed all leaves, the valiant man abandoning all lay marks and by destroying the lay bonds like lust; Isolated, behaves like the horn of a unicorn.

If there is a friend who is courageous, who has good manners as a practitioner in the path of Dharma, and who has the positional wisdom to deal with situations; then should behave happily with him, in mindfulness, overcoming all the troubles. If without a courageous, well-mannered, wise friend to deal with, like the king who leaves hopelessly the kingdom he had once conquered, in the great forest; Isolated, should behave like the horn of a unicorn.

Definitely commend the pleasure that comes from good friends. Those who are superior in virtue or equal to oneself are the friends to be associated with. The man who eats the right food born of Dharma does not have such friends; Isolated, behaves alone like the only horn of a unicorn.

I saw how the bright gold bracelets, made by a goldsmith, would collide when joined together on the hands, and remain silent without collision when separated; Isolated, should behave like the horn of a unicorn.

Thus, both chatting and sticking with a second person are dangerous to the acquiring of higher intelligences. By seeing this danger; Isolated, acts alone like a unicorn's horn.

The objects of pleasure and the defilements like pleasing love are elaborate. Sweet. Interesting. Images of different natures disturb the mind. Seeing the frightening results of all sensuous lusts; Isolated, acts alone like the unicorn's horn.

The five lusts are the cause of many disasters. It is a blister that pours filthy sins. A threat that does damage. A disease. A thorn because it pierces the mind. For both worlds, because it gives rise to great fears; it is frightening. Seeing this danger in five lusts; Isolated, acts alone like a unicorn's horn. (Separated from 5 lusts – Forms, sounds, aromas, tastes, touches)

By suppressing all the cold, the heat, the hunger, the thirst, the sunshine, the wind, the flies that drink blood, and the snakes; That Alone Buddha was Isolated, behaving like the single horn of a unicorn.

As the king of majestic elephants, with its well-developed neck and trunk, abandons the herd of elephants and lives as he pleases in the great forest; That Alone Buddha behaves like the horn of a unicorn, in solitude.

If one comes to the trance for some reason, the person who clings to the groups of men will not be able to attain any such a trance. Hearing these words of the former Alone Buddha, by leaving everything; That Alone Buddha became isolated, behaving alone like the horn of a unicorn.

Overcame the pointed stick named wrong philosophies, came to the permanent nature, having the received fruits in the supramundane path, I have received the supreme Lonely Buddhahood intelligence without the advice of another. Therefore; Isolated, acts alone like a unicorn's only horn.

Was not greedy, was not hypocritical, was not covetous for the taste, was not ungrateful, have destroyed stains like lust, hatred, and ignorance, was not stupid, was devoid of the desire that subdues the three worlds; That Alone Buddha became isolated, behaving alone like the horn of a unicorn.

Seeing the evil that is to happen, should abandon sinful friends who commit immorality. Do not associate with such friends who are stuck in such places. That Alone Buddha became isolated, behaving alone like the horn of a unicorn.

Associate with a superior friend who is versatile in the Dharma, has the supreme enlightenment intelligence, and has the wisdom that can understand. Knowing the good things of this world and the other world, having no doubt in everything; Isolated, behaves alone like the horn of a unicorn.

Ignoring the sports, love, and lusts of the world, having no hope in those, also far removed from body beautification and was truthful; That Alone Buddha became isolated, behaving alone like the horn of a unicorn.

Abandoning all these lustful objects of his own wife and children, mother and father, wealth and grain, and relatives; That Alone Buddha became isolated, behaving alone like the horn of a unicorn.

By knowing that these five-fold lustful pleasures are a sticky place, that the pleasure of these five lusts are very little, that the inspiration is very little, but the woe is too much, and that this is like a hook that destroys fish, the wise man; Isolated, should behave like the horn of a unicorn.

Like a fish that escapes from the net in the river, or like a fire that never returns to the already burned place. I will not return to the place of lust. Breaking all the bonds; That Alone Buddha became isolated, behaving alone like the only horn of a unicorn.

With downcasted eyes, with no desire for going into the middle of the people to associate with people, with protected five sense organs, also with a protected mind, without pouring defilements in the subject of thoughts, without burning by defilements; Isolated, should behave like the horn of a unicorn.

Left the house, clothed in stained ascetic robes, leaving all the marks of the laity like a completely deciduous tree; That Alone Buddha became isolated, behaving alone like the horn of a unicorn.

Was not greedy, have no desire for tastes, have no one else to nurture, goes in order house by house begging for alms, have a heart that would not cling to any family, such as royal families, etc; That Alone Buddha became isolated, behaving alone like the horn of a unicorn.

The five hindrances were left out of the mind and all sins were removed, and there was no wrong vision, destroyed the error of craving; Isolated, behaves like the horn of a unicorn. (Five hindrances – desire for 5 lusts, hatred, drowsiness and laziness, uneasiness and repentance, uncertainty)

Giving up woe from the first form trance, and the pleasure from the fourth trance, abandoning both happiness and sorrow, attaining the fourth form trance which is filled with equanimity that is separated from the five hindrances and the initial application of thought, deliberation, bliss, and pleasure; Isolated, should behave like the horn of a unicorn.

Having the effort that has been initiated to come to the Nirvana, having an unfolded mind, staying away from laziness, liberated by efforts from the contrary sins, and having enduring physical strength and supreme wisdom; Isolated, behaves like the only horn of a unicorn.

Not emptying the bodily rest which is not associating with people and the mental rest which is staying in the trance, always behaving according to the dharma, contemplating about the dangers of sense plane, form plane, and formless plane; Isolated, should behave like the horn of a unicorn.

Not delayed, strived for the Nirvana, not foolish, is polymath, has mindfulness, has realized Dharma, has come to a permanent and unchanging nature, that has the correct endeavor; That Alone Buddha king became isolated, behaving alone like the horn of a unicorn.

Like a lion that is not afraid of any noise, like a wind that does not bind in a net, like a lotus leaf that does not hold water; Isolated, should behave like the horn of a unicorn.

As a mighty lion that has a high strength, that overpowers other wild beasts; one should dwell in distant places away from villages; That Alone Buddha became isolated, behaving alone like the horn of a unicorn.

Loving-kindness, compassion, appreciative joy, and equanimity which are free from sins should be associated at the appropriate time, not opposing any creature in the world; That Alone Buddha king became isolated, behaving alone like the horn of a unicorn.

Forsaking lust, hatred, and delusion, breaking down the ten bindings, and not getting panic when death comes; That Alone Buddha king became isolated, behaving alone like the horn of a unicorn.

Friends associate with certain people for a profit. Friends who associate without such motives for a profit are very rare these days. People are full of selfish thoughts and dirty physical, verbal and mental deeds. Therefore; That Alone Buddha became isolated, behaving alone like the horn of a unicorn.

[Ending of stanzas]

Those who have complete purity in virtue, as well as super-pure wisdom, who are concentrated, who are awake, who have seen the nature that to be seen penetrating, who know the Aryan natures especially in conjunction with the sublime enlightenment factors, who especially developed 3 types of emancipations which are emptiness, woe, impermanent; they are the Alone Buddhas who have realized the Four Noble Truths by themselves without the advice of others.

Those who possessed great amounts of meritorious karmas done in their past lives, who possessed many Dharma resources, who possessed the mastery of their own minds, who overcame all the floods of reincarnation, who saw the elemental natures; they who are supreme Lonely Buddhas were like lions or a sole horn of a unicorn.

These sublime Lonely Buddhas, who have calm senses, have a calm mind, have deep wisdom within themselves, who do not need the advice of others, who help others, and who shine for the sake of others in this world; are the ones who have been honored forever by the nobles.

They are the leaders of the people, with destroyed hindrances, with golden colors, the incomparable light to the world. Undoubtedly, those great Alone Buddhas, the great fields of merits of the world; are the ones who have been honored forever by the nobles.

The good words of the Alone Buddhas exist in the world where there are Gods. If a person hears those noble teachings but does not do as he should, he will fall into reincarnation misery again and again. The sublime correct words of the Alone Buddhas are like a beehive dripping honey. If a wise person in this world practices the Dharma correctly as it is, then he too will be a sage who realizes the Four Noble Truths.

Thus said the Omniscient Buddha.

The stanzas uttered by the Alone Buddhas, who conquered all lusts, conquered all sins, and were on earth; are supreme. The All-Knowing, All-Seeing Siddhartha Gautama Buddha the emperor of Dharma, preached them again to the worldly beings for the realization of Dharma.

These stanzas preached by the Alone Buddhas were repeated by the reverend Omniscient One to increase the sympathy and non-attachment of the wise men.

Worship and honor to all who are worthy of worship!

Chapter 5: Roots of sins and what is karma? 卐

Chapter 5: Roots of sins and what is karma? 卐

Student, the 3 roots of demerits are craving, hatred, ignorance. Also, they are called the three roots of sins.

All sins beget by these 3 roots of demerits.

If the consciousness associates with these 3 roots of demerits; then only a sin generates. There is no other way for generating sins. This is the mechanism behind it.

Consciousness is knowing. Consciousnesses exist in the bodies of living beings.

What is the karma? The karma is the energy that creates the consciousness element. This energy is inside the consciousness element.

■ How does something becomes a sinful karma? When consciousness associates with 3 roots of sins a sinful karma is generated.

■ How does something becomes a meritorious karma? When consciousness associates with 3 roots of merits a meritorious karma is generated.

What are the 3 roots of merits? The 3 roots of merits are none-craving, loving-kindness, wisdom.

How does karma give its effect? It is added to the generation of consciousness instantly at the moment the karma was generated; either sins or merits. It comes to effect in a suitable environment in the future and the living beings feel it.

In consciousness, does there generate a sin or a merit only? Yes. A karma will always be either a sin or a merit.

■ For a sin, a living being feels a painful sensation in the future.

■ For a merit, a being feels a pleasure sensation or an equanimity sensation in the future.

How often a karma is generated in the consciousness? Often it happens. Every time when either 3 roots of sins or 3 roots of merits become in the consciousness a karma is generated either by body or by mouth or by mind. I can also say, a karma is generated; either by bodily actions or by speeches or by mind. From the above 6 roots, one root is enough to generate a karma.

Is there anything else that happens in the consciousness other than karmas? Yes. They are just actions. It happens when there becomes neither 3 roots of sins nor 3 roots of merits in the consciousness. Then it becomes a ‘just action’. For an instance, you lift your water bottle.

Were there become either 3 roots of sins or 3 roots of merits in your consciousness element? No. Then lifting your water bottle was just an action only. It did not generate any karma. It is an action that gives no effect in the future. Just an empty action.

What else to know about the karma? Karma is what creates the consciousnesses. It creates both birth consciousness and normal consciousnesses. A living being feels according to his karmas in his life.

The birth consciousness creates the main form and the mind of a living being.

Normal consciousnesses are the consciousness generation row that starts from the 2nd consciousness in a new life.

What is the difference between normal consciousness and birth consciousness? By objective, they are equal if thoughts do not occur. The birth consciousness becomes by a karma in a past life. It is the first consciousness inside the new body in a new life. After that, the 2nd consciousness becomes in the body helping the body to exist, creating generations of consciousnesses.

What is the consciousness element? Consciousness is knowing.

Where does it exist the consciousness element? Inside any creature’s body.

How do thoughts and sensations occur? By contacting outer faculties with inner faculties.

What are the outer faculties? Forms, sounds, fragrances, flavours, tangibles, and thoughts.

What are the inner faculties? Eye, ear, nose, tongue, body, and mind.

Special notes:

If someone kills a relative member and cooks that meat and gives it to an ascetic; do they both share that sin, the man-killer, and the ascetic? No that does not happen. That sinful karma of killing a human being is collected into the consciousness of the killer. By eating that meat the ascetic receives no sinful karma. It is just a food that gives energy to the ascetic which is created by 6 elements. In this situation, sharing a sin does not happen. The same applies to all situations like that.

A sin or a merit can be shared if the second person becomes happy at the first person’s actions. By that, the second person creates a karma somewhat similar to the first person’s action inside his own (2nd person’s) consciousness element. It will not be completely equal to the first person’s karma in every aspect. But it will be equal. Very much equal.

This is how a karma is shared between many people. For an instance a person plucks a flower to give to a rishi and worships him with flowers, someone is looking at him from a distance and agrees with him and his action by becoming happy at his action from his (onlooker) own mind. They just shared the karma.

Chapter 6: The 5 dark covers of consciousness. 卐

Chapter 6: The 5 dark covers of consciousness. 卐

There are 5 dark covers that cover the consciousness. When these covers cover the consciousness, that person cannot see clearly. When one meditates these covers are surpassed. Therefore meditation practitioner sees things clearly. The higher the concentration level, then higher is the clear sight. The power of the clear sight is decided by the superiority of the concentration level.

These are the 5 dark covers:

1) The cover of desire for 5 lusts. (desire for giving pleasures to six sense organs, passion)

2) The cover of hatred.

3) The cover of drowsiness and laziness.

4) The cover of uneasiness (distraction) and repentance.

5) The cover of uncertainty.

If any meditation practitioner gets any level of concentration; it is by surpassing these 5 dark covers.

In this world, taking signs wrongly begets 5 dark covers of the mind.

By controlling food proportion one can control these 5 dark covers. These dark covers are a disturbance to the ascetic life. (According to the mind; the body stays. According to the body; the mind stays.)

By controlling the proportion of food; one controls many things. Controlling the proportion of the food is a main thing for an ascetic.

These 5 dark covers damage one’s supramundane wisdom and also worldly wisdom.

■ When the yogi surpasses these 5 dark covers of the consciousness element by practicing meditations; his consciousness element becomes bright. And a Divine Mind Light comes. This light is far brighter than the sunlight.

Chapter 7: About concentration meditations. 卐

Chapter 7: About concentration meditations. 卐

For unifying the mind; yogis use special techniques. With the help of that techniques, yogis unify their minds and attain levels of concentration. Those techniques are called concentration meditations.

There are 10 concentration levels and 8 superior meditative levels.

The first 4 meditative levels have form. Because in these meditative levels the yogi concentrates upon a form; they are called form plane meditative levels.

The latter 4 meditative levels have no form. Because in those meditative levels the yogi concentrates upon an intrinsic nature; they are called formless meditative levels.

‘Trance’ is a synonym for ‘meditative level’.

1st and 2nd concentration levels are not trances.

Trances are fixed and a yogi can stay in there for months or even years without taking food and water.

Trances are very powerful than 1st and 2nd concentration levels.

The mind becomes steady in a concentration level. (The mind settles into a state of absorption.)

10 concentration levels:

Those 10 concentration levels are;

1) Grasped sign – the first concentration level.

2) Pure image – the 2nd concentration level. (And arising of the Divine Mind Light)

3) 1st form plane meditative level. (3rd concentration level)

4) 2nd form plane meditative level. (4th concentration level)

5) 3rd form plane meditative level. (5th concentration level)

6) 4th form plane meditative level. (6th concentration level – final stage of form plane)

7) “infinite is the space” meditative level. (7th concentration level. First meditative level on an intrinsic nature – concentration on an intrinsic nature. No form)

8) “infinite is the consciousness” meditative level. (8th concentration level. 2nd meditative level on an intrinsic nature – formless)

9) “there is nothing” meditative level. (9th concentration level. 3rd meditative level on an intrinsic nature – formless)

10) “this is the finest” meditative level of neither perception nor none perception. (10th concentration level. 4th meditative level on an intrinsic nature – no form)

These are the 10 concentration levels in the universe. All types of concentration meditations that exist in the universe; stop at a certain level here.

An individual only needs a point for the concentration.

The one who acquired a concentration level becomes calm and stays away from all sins. Also, he is shaken neither by the respect nor by disrespect.

Under the impact of any concentration level, an individual becomes very powerful.

Fear, hate, love, and all other sinful emotions are nonexistent at any of those levels of concentration.

Concentration levels are not something like a dark room. Plus unification, they are visible things in the universe.

At the first concentration level; 5 dark covers of the mind vanish completely.

At the first concentration level; the meditation sign becomes visible.

The meditation sign comes in between eyebrows.

At the second concentration level; divine mind light comes.

Divine mind light occurs due to 2 factors. They are; purification of mind or unification of mind.

In between eyebrows or in forehead area; a meditation practitioner sees them and many other things. Just as a computer screen shows various things to a computer user.

(Read and learn this book, to do it by yourself)

Except for the 1st and 2nd concentration levels; all other concentration levels are trances.

First, two concentration levels belong to the sense plane.

From the 3rd concentration level to the 6th concentration level; all those trances belong to the form plane.

From the 7th concentration level to the 10th concentration level; all those trances belong to the formless plane.

More than the first two concentration levels, form plane meditation levels give a fine divine pleasure.

1st form plane meditative level is the first great transformation of the consciousness element.

More than form meditative levels, formless meditative levels which concentrate on an intrinsic nature give a fine divine pleasure.

Consciousness element gets finer and finer with each trance towards the 10th concentration level.

The final concentration level which is called the sphere of neither perception nor non-perception is exceedingly fine.

However, all these concentration levels cannot be acquired by every meditation. According to the fineness of the meditation technique; the highest achievable concentration level exists.

Only the finest meditation techniques can achieve all these concentration levels.

The finest meditations that give all concentration levels, are shown below.

1) Fire kasina meditation.

2) Light kasina meditation.

3) White kasina meditation.

4) Earth kasina meditation.

5) Water kasina meditation.

6) Yellow kasina meditation.

7) Red kasina meditation.

8) Blue kasina meditation.

9) Space kasina meditation.

10) Air kasina meditation.

11) Anapanasathi meditation.

Make a finest meditation your main meditation. Be clever at one meditation and all others will follow.

A yogi should not change his main meditation until he becomes clever in it acquiring concentration levels.

If one changes his meditation often, thinking “this meditation is hard”; he will never attain any concentration level till he dies.

Om meditation also gives all concentration levels. But I did not include it in the above list, because it takes a bit more time to give the concentration.

10 essential facts for the progress:

There are 10 essential facts which are necessary for the progress of the concentration. These facts give superior concentration and automatically help concentrate mind. They are;

1) Not sending mind to the past things or past. And creating a mind that is not distracted.

2) Not sending mind to the future wishes or future. And creating a mind that is not shaken.

3) Not becoming lazy and creating a mind that is not folded.

4) Removing all distractions of the mind and creating a mind that is not tough.

5) Not coming to passion or thinking lustful thoughts and creating a mind that is not bent. (not submitted)

6) Not having hatred and creating a mind that is easy.

7) 2 faculties named faith and wisdom and 2 faculties named concentration and perseverance; not going over each other and becoming equal.

8) The 5 faculties named faith, sanity, perseverance, concentration, wisdom; having only one single target. (one-pointedness)

9) Necessary courageous actions for the above 2 causes.

10) Continuous practicing and becoming strong in these things.

(At first, these meanings might appear challenging to comprehend. However, you will quickly understand once you begin to meditate. So keep reading the book nonstop.)

7 inappropriate things for a yogi:

When a yogi acquired the 2nd concentration level he must abandon 7 inappropriate things. What are the 7 inappropriate things?

1) Inappropriate residence: This means wrong places where not calm, which are harmful to practicing concentration.

2) Inappropriate village where he goes for food: This means places that do not provide the necessary amount of food and other things.

3) Inappropriate talks: This means all unnecessary and harmful talks for the concentration.

4) Inappropriate persons: This means association with wrong persons who do not support practicing concentration meditations or who are harmful to the concentration.

5) Inappropriate foods: This means wrong foods that are either unhealthy to the own body or disturb the concentration.

6) Inappropriate weather conditions: This means wrong weather conditions like high heat or cold to the meditation practitioner’s body. He should avoid such areas.

7) Inappropriate postures: This means wrong postures from 4 postures namely sitting, standing, walking, and laying. He should practice concentration in pleasure by abandoning harmful postures for his concentration.

The yogi must abandon these 7 inappropriate things after he acquired the 2nd concentration level.

10 skills of concentration practice:

There are 10 skills of concentration meditation practice.

After the ‘pure image’ – the 2nd concentration level was acquired by the yogi, then he should be skillful in 10 skills of concentration meditation practice to acquire the 3rd concentration level which is the 1st form plane meditative level. They are mentioned below.

1) Cleanliness: This means cleanliness in the body and garments.

2) Equalize: This means equalizing of faculties which are faith faculty, sanity faculty, effort faculty, concentration faculty, wisdom faculty. These faculties should not overcome one another.

3) Skill of sign: This means cleverness in protecting pure image and 2nd concentration level without letting it to vanish.

4) Increasing of effort: This means cleverness in increasing effort when mind becomes lazy. For this; thinking dharma, high trying and happiness help. (That 3 are also enlightenment factors)

5) Decreasing of effort: This means cleverness in decreasing effort when mind becomes hyperactive and uneasy. To achieve this, 3 enlightenment factors can be used. They are; lite, concentration and equanimity.

6) Overcoming reluctance: This means overcoming reluctance for practicing meditation.

7) Equanimity: This means practicing the meditation in a mind of equanimity.

8) Avoidance: This means avoidance from people who do not practice concentration meditations.

9) Association: This means occasionally association with persons who practice concentration meditations if possible. (So maybe they can encourage you in concentration practice and show wrongs or good in anything if they are wiser than you. But this is not an essential one.)

10) Inclination: This means without paying attention to any other thing, the complete inclination of mind towards practicing concentration.

The yogi should be skillful in these 10 skills and practice upon the pure image to have the 1st form plane meditative level.

I must note that, there are some clever men, who without these all, come to the 6th concentration level within a few hours after they came to the pure image.

After attaining the first form plane meditative level the yogi must carefully reverse think about all the things he did to acquire his this new state. By doing so, he may be able to regain that state if somehow he lost it.

Charming meditative levels:

There are 5 charmings in meditative levels. Charming meditative levels gives power over meditative levels. By doing so; a yogi attains, goes forth, comes back, gets out of the state, re-enters into the state anytime he wants it. He gains complete control over the trances – meditative levels.

What are the 5 charmings?

1) Charming of remembering: This means according to the remembering – thinking; entering into any meditative level at in anytime anywhere. To charm by this method; know and recognize meditative level components first. Then when you are in the trance; check meditative level components of it and arise from it. Then again remember its meditative level components one by one and trance's nature. For an instance; First, check initial application of thought, thereafter check sustained application of thought, then again check Bliss etc. The first round go from the initial application of thought to the unification of mind. In the second round, go from the unification of mind to the initial application of thought. Do this repeatedly till you become clever in this charming.

2) Charming of entering: This means attaining any meditative level instantly. To charm by this method; enter and exit from a meditative level many thousands of times.

3) Charming of resolving: This means according to yogi’s resolving; staying either a second or more time in the trance. To charm by this method; resolve short times before entering into the meditative level and enter into the meditative level. (coming out automatically happens accurately to the second)

4) Charming of exiting: This means coming out from the trance whenever he wants it quickly. This goes parallel with the charming of resolving. Any special practice is not required.

5) Charming of reflection: This means the ability to clearly differentiate components of meditative levels after exiting from the meditative level. This goes parallel with the charming of remembering. Any special practice is not required.

The yogi who firstly attained the 1st form plane meditative level should enter it and exit from it thousands and millions of times. By doing so, he becomes very clever in charming. This same advice applies to all meditative levels. He should charm all the trances. This is the first game of concentration.

Meditative level components:

There are 5 meditative level components. Each meditative level contains either all components or a few components. These components and the concentration power and the objective of concentration are the 3 facts that separate each meditative level from another.

5 meditative level components are:

1) Initial application of thought.

2) Sustained application of thought.

3) Bliss.

4) Pleasure.

5) Unification of mind.

Because of these 5 meditative level components, all 5 dark covers of the mind are completely suppressed at the attainment of the 3rd concentration level, which is the 1st form plane meditative level.

What is ‘Initial application of thought’? The nature of trying for the pure image.

What is ‘Sustained application of thought’? The nature of coming forth of the pure image due to the trying. An instance; someone hit a rubber ball onto the earth and the ball jumps up instantly.

What is ‘Bliss’? Extreme divine happiness.

What is ‘Pleasure’? Extreme divine pleasure. (Brahmic)

What is ‘Unification of mind’? The one-pointedness. The concentration of mind.

The innate nature of these 5 meditative level components is burning down the 5 dark covers of the mind. Therefore the word ‘Dhyana’ became.

Auto concentration:

Automatic concentration is not complete when there are initial and sustained applications of thought.

Due to the existence of initial and sustained applications of thought, till the 3rd concentration level; the automatic concentration does not happen.

One acquires the automatic concentration when he acquired the 4th concentration level.

The 4th concentration level is the 2nd form trance.

In the 1st and 2nd concentration levels also, there exist, these 5 meditative level components. That is why the consciousness element becomes bright.

But all 5 meditative level components are not very powerful in the first two concentration levels. Therefore hard to recognize them all.

The Unification of mind meditative level component becomes powerful and powerful until it alone exists in the mind with equanimity to all.

In the 10th concentration level, the Unification of mind meditative level component stays in its most powerful nature.

Trances and its components:

1) 1st form plane meditative level contains; Initial application of thought, Sustained application of thought, Bliss, Pleasure and Unification of mind.

2) 2nd form plane meditative level contains; Bliss, Pleasure and Unification of mind.

3) 3rd form plane meditative level contains; Pleasure and Unification of mind.

4) 4th form plane meditative level contains; Equanimity and Unification of mind.

5) 1st formless meditative level contains; Equanimity and Unification of mind.

6) 2nd formless meditative level contains; Equanimity and Unification of mind.

7) 3rd formless meditative level contains; Equanimity and Unification of mind.

8) 4th formless meditative level contains; Equanimity and Unification of mind.

1st concentration level and the 2nd concentration level are not trances.

Trances are fixed. That means a yogi can stay in a trance even for several months like a dead body without eating, drinking, hunger, etc.

1st form plane meditative level is the 3rd concentration level.

4th formless plane meditative level is the 10th concentration level.

All formless meditative levels contain equanimity and unification of mind.

If all formless meditative levels contain equanimity and unification of mind. What makes they are different? The difference is in the objective.

A yogi should understand these components well before starting charming meditative levels.

When came out of the trance; the mind immediately comes to the 2nd concentration level and stays there.

On special expressions:

Why the Divine Mind Light is called such? Because it is beyond the ordinary human state.

What is meant by the term ‘High Mind’ is the mind with the trance.

What is meant by the term ‘Mind Meditations’ is concentration meditations.

What is meant by the term ‘Body Meditations’ is wisdom meditations.

What is meant by the term ‘Mental Liberation’ is the liberated pleasure that comes from the concentration related to that. ‘Chetho Vimukthi’ is also a synonym for this.

What is meant by the term ‘Wisdom Liberation’ is the liberated pleasure that comes from the wisdom related to that. ‘Pangna Vimukthi’ is also a synonym for this.

What is meant by the term ‘Surpassing Faculty’ is directly surpassing the 1st concentration level by coming into the 2nd concentration level immediately and then from it; coming to any fixed trance in an instant. ‘Abibayathana’ is also a synonym for this.

What is meant by the term ‘Elegant Emancipation’ is the emancipation pleasure acquired by the releasing from defilements on a pleasant beautiful objective. (such as color kasinas) ‘Suba Vimoksha’ is also a synonym for this.

What is meant by the term ‘Savikalpa Samadhi’ is the deep absorption of the mind in form.

What is meant by the term ‘Nirvikalpa Samadhi’ is the deep absorption of the mind in the void or formless.

The yogi when he has attained only the 1st form plane meditative level but wishes to attain the 4th form plane meditative level; has 2 ways for that.

He can concentrate directly with equanimity in his mind. If it is not possible for him, he can think about the wrongs of the 1st form plane meditative level and make his will strong for the 2nd form plane meditative level.

Abandon the desire for the current trance and set your motive to go forth attaining next trances.

What are the wrongs of the 1st form plane meditative level? Initial application of thought and sustained application of thought are coarse. 1st form plane meditative level is closer to 5 dark covers of the mind. A small loss of awareness means coming to the ordinary sinful state.

Like this the yogi who already has 1st form plane meditative level should think about its wrongs. Then he should again practice concentration.

When acquired the 2nd form plane meditative level, then he can think about its wrongs and strengthen his will for the 3rd one. The wrong of the 2nd form plane meditative level is its bliss meditative component is coarse.

When acquired the 3rd form plane meditative level he can think about its wrongs and strengthen his will for the 4th one. The wrong of the 3rd form plane meditative level is its pleasure trance component is coarse.

Entering into the 4th form plane meditative level, one fully tranquilizes the bodily formations of inhalation and exhalation.

Power of the 6th level:

The 6th concentration level which means the 4th form plane meditative level is extremely powerful. The yogi does not breath in it.

The rishi who is in the 6th concentration level cannot be killed by any method. He cannot be subdued by any means.

The cold, the heat, the hunger, the thirst, the painful sensation, the pleasureful sensation these all have been conquered by the supreme man who is like a wooden log. His heart does not beat. Black magic attacks, magical charms, incantation attacks, mantra attacks, inhuman creature attacks, human attacks, and divine attacks; will not be hit to the he who is supreme.

He does not breath. The fire, the water, the poisonous gas, the weapon will not harm him. He does not know. Also, he knows. And again, whatever is connected to his body, such as robes; will not be destroyed by any means.

Coming to the equanimity by breaking all, staying like a dead man in the concentration; this supreme man has conquered the death. He cannot be defeated by anything. He is beyond the effects of all other creatures. He cannot be conquered by others.Also, should know that these facts are also valid for the trances beyond the 6th concentration level. The 6th level is the base ground for all super-normal powers.

If the rishi wants to walk on the water; he does it. If the rishi wants to go through a wall; he does it. If the rishi wants to go through the sky; he does it. All psychic powers stay according to his will. He sees the 3 times which are past – present – future.

6th concentration level which means the 4th form plane meditative level contains; Equanimity and Unification of mind.

41 concentration meditations:

There are 41 concentration meditations explained in this book. They are;

1) Fire kasina meditation.

2) Light kasina meditation.

3) White kasina meditation.

4) Earth kasina meditation.

5) Water kasina meditation.

6) Yellow kasina meditation.

7) Red kasina meditation.

8) Blue kasina meditation.

9) Space kasina meditation.

10) Air kasina meditation.

11) Anapanasathi meditation.

12) The perception of bloatedness.

13) The perception of discolouration.

14) The perception of festering.

15) The perception of fissured.

16) The perception of gnawed.

17) The perception of the dismembered.

18) The perception of the cut and the dismembered.

19) The perception of the blood-stained.

20) The perception of worminess.

21) The perception of the bony.

22) Recollection of the Buddha.

23) Recollection of the Dharma.

24) Recollection of the community of Sangha.

25) Recollection of virtue.

26) Recollection of liberality.

27) Recollection of gods.

28) Mindfulness of death.

29) Mindfulness of body.

30) Recollection of peace.

31) Loving-kindness meditation.

32) Compassion meditation.

33) Appreciative joy meditation.

34) Equanimity meditation.

35) Determining of the elements meditation.

36) The perception of the loathsomeness of food meditation.

37) Om meditation.

38) The sphere of the infinity of space.

39) The sphere of the infinite consciousness.

40) The sphere of nothingness.

41) The sphere of neither perception nor none perception.

Here the formless meditative levels are taken as different meditations due to their own different method.

Kayanupassi sutta:

Kayanupassi sutta – On how to practice bodily wisdom meditations. (What should be annihilated when practicing meditations? Buddha the most merciful’s advises)

1) Monks, it is not appropriate to practice bodily wisdom meditations without annihilating 6 things.

What are those 6 things? Having many works. Being fond of talking. Being fond of sleeping. Being fond of associating with human beings. Not having discipline in 6 sense organs. Not knowing the correct proportion of taking food.

Monks, without annihilating the above 6 things: it is not appropriate to practice bodily wisdom meditations.

2) Monks, it is appropriate to practice bodily wisdom meditations by annihilating 6 things.

What are those 6 things? Having many duties. Being fond of talking. Being fond of sleeping. Being fond of associating with human beings. Not having discipline in 6 sense organs. Not knowing the correct proportion of eating food.

Monks, by annihilating the above 6 things: it is appropriate to practice bodily wisdom meditations. (End of this sutta)

How to practice meditations:

A yogi should be extremely clever in one main meditation. That means acquiring all concentration levels it gives. This is how one should practice meditations.

Are you really practicing:

How to know if you are really practicing the concentration? Before you come to any concentration level; there will be nothing visible. Visible things only occur in concentration levels.

But if you are really practicing, then 5 dark covers are not in your mind and there is an awareness. By the awareness, he knows the action he is doing.

Concentration says:

Concentration says – “I am the bliss. I am a genuine pleasure. I am the light of life. Indeed, I am the Divine Light. I am the foundation of wisdom. I am the path to the worlds of brahmas. I am the ground for all psychic powers. I am the elevator to Nirvana. And I am within you. Catch me if you can!”

If death happens when someone is practicing a meditation, even if he does not possess any concentration level; he is born in heaven just as a man who was sleeping awoke.

The youngster:

Long ago, a little youngster decided to leave his ordinary life behind in order to find peace. He discovered it. He welcomed renunciation.

That little youngster once absorbed himself in intense concentration. Many days went by. He was nonetheless ignorant of day and night. He was completely unaware of his own body and surroundings.

Also, he was not aware of animal bites, depending on how intense his concentration was. He was concentrating so intensely.

He was so keen that he entered the trance with eyes open. He was a brilliant person in Sambhavi Mudra. Later on, he rose to fame over the world as Bhagavan Sri Ramana Maharishi. He was a great merciful saint.

Chapter 8: The Anapanasathi meditation. 卐

Chapter 8: The Anapanasathi meditation. 卐

Anapanasathi meditation or the mindfulness of respiration; is the fastest result-giving meditation for a beginner. If the yogi is clever; he can achieve good results within a few days.

Anapanasathi meditation is a very powerful meditation.

The yogi who likes to practice Anapanasathi meditation firstly should go to a secluded place.

To get results, you should practice for 1 hour or more per day.

Night-time is the most successful time for meditation practitioners.

Stay away from all the crowd and noise as much as you can.

Go to a secluded place. Be it either under a tree or a silent room.

If you are a man you should sit in the below 3 meditation poses.

1) Padmasana also known as Lotus pose.

2) Ardha Padmasana also known as half lotus pose.

3) Sukhasana also known as Easy pose. These 3 poses are only for men.

If you are a woman you should sit in Vajrasana also known as the diamond meditation pose.

Lean your back to the wall at 90 degrees. Sit comfortably.

All the environment must be calm and have less to no noise.

Now close your eyes.

Stop thinking past and future. Think nothing and pay attention to the task.

Now keep your hands one on one. Right hand on the left hand as the correct meditation posture.

Palms up. Keep your head and complete back in 90 degrees.

Now pay attention to your breathing.

Find where you feel the contact of breathing air. Where do you feel the touch of air? Is it on the nose tip? Or on the upper lip? Or where.

Analyze that breathing air contact point.

After you are sure about the point, pay your complete attention to that point and just watch inhale and exhale for some time.

Then when you feel you can concentrate further, do this meditation exercise:

When you inhale a short breath just know that "I inhale a short breath".

When you inhale a long breath just be aware of it. When you exhale a short breath just know and watch it.

When you exhale a long breath be aware that "I exhale a long breath". Just watch the process.

Do not force anything. Do this daily for at least 1 hour. It is better if you can practice this meditation for 2 hours daily.

This meditation will give results either within a few weeks or a few days. It depends upon your cleverness.

(If you can practice all day; then do it)

If you are a woman I do not recommend padmasana, half padmasana, and sukahasna meditation postures. If it is a woman she should sit in another comfortable way.

A comfortable sitting posture for women for meditation is bending legs backward and sitting on them. It is okay to stretch legs a little either to the right or left. This is the diamond meditation pose.

The sign becomes visible in the 1st concentration level and the divine mind light arises at the 2nd concentration level.

After you came to the 2nd concentration level; you should use the concentration meditation mechanism to go to the 6th concentration level.

Other info on the Anapanasathi meditation:

When this pure image aroused at the 2nd concentration level, you must protect it at all costs. Have sanity always. Continuously practice the meditation.

Yogi must protect his this new state by abandoning 7 inappropriate things. They are;

1) Inappropriate residence.

2) Inappropriate village where he goes for foods.

3) Inappropriate talks.

4) Inappropriate persons.

5) Inappropriate foods.

6) Inappropriate weather conditions.

7) Inappropriate postures.

Now yogi must live easily with good pleasure.

Now he should keep his sanity on 10 skills that help superior concentration.

The 10 skills of concentration are:

1) Cleanliness.

2) Equalize.

3) Skill of sign.

4) Increasing of effort.

5) Decreasing of effort.

6) Overcoming reluctance.

7) Equanimity.

8) Avoidance.

9) Association.

10) Inclination.

In any level of the Anapanasathi meditation; sometimes, some yogis’ bodies become extremely lite and it automatically levitates about 5 feet up in the sky.

This levitation does not do any harm. And when you get out of the concentration level; your body will slowly come down to earth. This extreme buoyancy does not happen in everyone’s body. This is a rare case.

Now being perfect in all aspects as much as the yogi can; the yogi should continuously concentrate onto the pure image – the Divine Mind Light. Then he attains the 1st form meditative level which means the 3rd concentration level.

Now the only thing you need to do is concentrating continuously onto the pure image till you attain the 4th form plane meditative level. The procedure is same from 1st to 4th form plane meditative level which means the 6th concentration level.

When you see that you stay with full brightness or see that you have entered into bright light or see that you have gone deeper into complete brightness or see that you have sunk in the light; know that you are now in the 1st form plane meditative level which means the 3rd concentration level.

To identify a fixed form trance accurately; you have to check the trance’s components when you are inside it.

If it is truly a trance; meditative level components of it are clearly recognizable.

A yogi, having separated himself from lust, having separated himself from demeritorious states; attains the 1st form plane meditative level.

This special state acquires the power of mental progress. This is the power of application of thought, faith, and the others. This special state does not move in the objective. This is fixed.

However, when you firstly attained the 1st form plane meditative level, you should recall your memories about how you attained this fixed level. They are; how you started this meditation from the beginning, what foods you ate, what people did you associate with, what kind of things you used for practicing this meditation, and what was your path to this 1st form plane meditative level. You should remember them. By doing so, if you somehow lost this attained 3rd concentration level; you can take it again very easily.

Secondly, you should charm it to you by 5 charms. This is an easy task. 5 charms are;

1) Charming of remembering.

2) Charming of entering.

3) Charming of resolving.

4) Charming of exiting.

5) Charming of reflection.

The yogi should charm all fixed meditative levels by 5 charms.

Mind should be trained.

This is the way of practicing Anapanasathi meditation. In this chapter contains instructions till the attainment of the 4th form plane meditative level by using Anapanasathi meditation.

Benefits of Anapanasathi meditation are; it gives all 10 concentration levels and when going forth, it turns to Light Kasina.

Chapter 9: The 11 Kasina meditations. 卐

Chapter 9: The 11 Kasina meditations. 卐

What is a Kasina meditation? A Kasina meditation is a type of meditation that concentrates upon a mental image with a particular perception.

This image and perception are taken up by using a physical thing. When the yogi monk’s mind becomes very concentrated; his mind can see the image grasped by the physical object. After that, he does not need the physical object anymore.

With one single perception; the yogi concentrates. The yogi dwells on just one perception.

At the 1st concentration level, it becomes visible in between eyebrows. 

He sees the mind image both at times when he closed his eyes and when he opened his eyes. He can walk while seeing this mental image that he grasped. He can think clearly while he sees this mental image.

Kasina meditations give psychic powers. Via Kasina recognitions; the consciousness exercises power over elements.

For me, it just took 2 days to attain the first concentration level of Fire Kasina for the first time, a long time ago. I only had a lamp with a glass cover and I made its flame to the highest size.

The highest size of the flame was about 2 inches tall and 1.5 inches in width. It is the only thing I had for the Fire Kasina meditation. I wasn’t discouraged.

The lamp because it was covered by glass, gave me a still flame. In those days I only meditated for less than 2 hours per day. I could even walk eyes opened while seeing the fire image. It is the power of concentration. I saw fire – the fire sign; everywhere.

However, I must mention that if you do not practice continuously, if you involve in many other duties; you will lose concentration. Then, the Grasped sign is lost!

In this chapter, I teach you the fundamentals, benefits, and practicing methods of each Kasina meditation.

■ Fire kasina, Light kasina and White kasina are the easiest kasinas to practice. I recommend them for beginners.

Kasina meditations are used for particular supernatural powers. Each Kasina has its own characteristics. Also, an ascetic can use another easy meditation to attain the 4th form plane meditative level and then think about a kasina recognition (by just using his mind) and enter into a kasina meditation and use its powers. Kasina meditations are necessary for various supernatural powers.

■ Unlike other meditations, Kasina meditations are easily suffusive. Filling everything, possible to pervade all as light, fire, air, space, earth, etc.

By means of Kasina recognitions; the consciousness controls the elements.

What is the meaning of the word ‘Kasina’? Kasina means all.

For a more clear understanding, I can say these things too. That is to say, the Earth Kasina means all earth perception. The identification, recognition of who practices Earth Kasina meditation is all earth. Nothing else. None-dual. He dwells in that earth perception in concentration. Therefore at the 6th concentration level of Earth Kasina meditation he receives all supernormal abilities related to the earth element.

Same about the Light Kasina. The Light Kasina means all light perception. The identification, recognition of who practices Light Kasina meditation is all light. Nothing else. He dwells in light perception in that concentration. Therefore at the 6th concentration level of Light Kasina meditation, he gets all psychic powers related to the light. Same about the other Kasina meditations.

Kasina mechanism in short:

Student, place the kasina mandala 4 – 6 feet away from you. Kasina mandala is the name of the physical object which is used for the kasina meditation practice.

Sit comfortably. Look at the kasina mandala as you look naturally at anything. Now grasp the image. Close eyes. If your concentration power is high you will see the grasped image mentally.

Now concentrate more onto this mental image. When the pure image arose, make the size of the pure image about 12 inches or more. Continuously practice concentration till you rise to the 6th concentration level which means the 4th form plane meditative level. I will write the full explanation later.

■ Remove regret and love before starting any meditation. Be calm. Be cool.

And now, here I explain the benefits of each kasina meditation and other information.

Fire kasina meditation:

It is the fire identification. The one who concentrates to the fire sees fire everywhere.

Benefits are: The yogi is able to produce smoke and fire, able to reveal things through producing brightness, in all the time and in all actions the yogi’s mental activity is unimpeded, able to destroy the light of other forms, able to burn whatever he wants, able to know fire through the arising of brightness, when the yogi’s death happens burning the body itself, destroying other people’s majesty by the yogi’s majesty, gushing fire from the body, creating ember rains, destroying materials, controlling heat, sees the past – present – future, receives the distinctive intelligence of other’s thoughts, receives the divine eye and all other abilities related to the Fire Kasina.

Light kasina meditation:

It is the light identification. The one who concentrates to the light sees light everywhere.

Benefits are: The yogi is able to attain to the emancipation of the beautiful, in all the time and in all actions the yogi’s mental activity is unimpeded, the yogi overcome rigidity and torpor, able to create light, creating bright objects, can change everything to light, destroying darkness, blazing light from the body, sees the past – present – future, receives the distinctive intelligence of other’s thoughts, receives the divine eye and all other abilities related to the Light Kasina.

White kasina meditation:

It is the white recognition. The one who concentrates to the white sees white everywhere.

Benefits are: The yogi is able to attain to the emancipation of the beautiful, in all the time and in all actions the yogi’s mental activity is unimpeded, the yogi overcome rigidity and torpor, able to create light, the yogi acquires the position of mastery of the white, can create white colour things, destroying darkness, can change everything to white, sees the past – present – future, receives the distinctive intelligence of other’s thoughts, receives the divine eye and all other abilities related to the White Kasina.

Earth kasina meditation:

It is the earth element recognition. The one who concentrates to the earth element sees earth element everywhere.

Benefits are: The yogi is able to walk on water just as on earth, able to move freely in space, obtains the supernatural power of manifoldness, taking any form the yogi wishes, changing any form, receives the distinctive intelligence of past lives, in all the time and in all actions the yogi’s mental activity is unimpeded, able to create anything, receives the divine ear and all abilities related to the Earth Kasina.

Water kasina meditation:

It is the liquid element perception. The one who concentrates to the water element sees water element everywhere.

Benefits are: The yogi is able to dive into the earth and comes out of it, able to bring down rain, the ability of controlling rain, creating tsunamis, in all the time and in all actions the yogi’s mental activity is unimpeded, able to shake buildings – mountains or the entire earth – earthquakes, able to gush water from yogi’s body, creating rivers or ponds or oceans, ability to create liquids and receives all abilities related to the Water Kasina.

Yellow kasina meditation:

It is the yellow perception. The one who concentrates to the yellow sees yellow everywhere.

Benefits are: The yogi attains to the emancipation of the beautiful, in all the time and in all actions the yogi’s mental activity is unimpeded, creating gold, making gold forms, able to create yellow colour things, can change everything to yellow, can change everything to gold, the yogi acquires the position of mastery of the yellow and receives all abilities related to the Yellow Kasina.

Red kasina meditation:

It is the red identification. The one who concentrates to the red sees red everywhere.

Benefits are: The yogi attains to the emancipation of the beautiful, in all the time and in all actions the yogi’s mental activity is unimpeded, able to create red colour things, can make everything red, the yogi acquires the position of mastery of the red and receives all abilities related to the Red Kasina.

Blue kasina meditation:

It is the blue cognizance. The one who concentrates to the blue sees blue everywhere.

Benefits are: The yogi attains to the emancipation of the beautiful, in all the time, and in all actions the yogi’s mental activity is unimpeded, hiding, creating darkness, destroying light, absorbing light, becoming invisible, making any object invisible, able to create blue colour – green colour – black colour things, can make everything blue, the yogi acquires the position of mastery of the blue and receives all abilities related to the Blue Kasina.

Space kasina meditation:

It is the space identification. The one who concentrates to the space element sees space everywhere.

Benefits are: The yogi is able to pass through obstructions such as walls and mountains. Revealing hidden objects. Getting hidden objects. Creating space in mountains and doing activities inside it such as meditating. Weapons cannot harm the yogi’s body. Nothing clashes with the yogi’s body. In all the time and in all actions; the yogi’s mental activity is unimpeded, his bodily activities are not impeded and he is free from all fears and receives all other abilities related to the Space Kasina.

Air kasina meditation:

It is the air element identification. The one who concentrates to the air element sees air everywhere.

Benefits are: The yogi is able to go as a speedy wind, in all the time and in all actions the yogi’s mental activity is unimpeded, ability to open roadblocks such as doors without touching them – telekinesis, moving objects, able to make coolness, controlling heat, able to create wind, able to create hurricanes, controlling the weather, walking in the sky, creating gases, making the body lite and doing activities in the sky such as eating, the yogi can go through the sky and receives all abilities related to the Air Kasina.

Consciousness kasina meditation:

Consciousness kasina meditation is nothing but 2nd formless meditative level which is consciousness is infinite.

Kasina meditation procedure:

This is how you should practice Kasina meditations correctly. Full instructions are given here for the supreme Kasina meditations.

In order to practice any Kasina meditation, you have to create a Kasina mandala. The Kasina mandala is the physical object which you gaze continuously to grasp the Kasina sign.

Preparation of Kasina Mandala:

1) Mandala for Fire Kasina meditation: You can use either a natural or a prepared thing for grasping the fire sign. The natural sign will be any fire. For instance; a grass fire or a house on fire. Prepared fire will be a thick still flame of a lamp or a fire in a stove. The new yogi is able to grasp the sign only in a prepared place and not in an unprepared place. He follows what is expedient in the practice of fire kasina. The new yogi should at first gather fuel, heap it up in a clean place, and burn it. He burns it from below, at about the time sun rises or sunsets or in night. He should not think of the smoke that rises up. He should send his mind toward the fire sign by directing it to the middle of the thick flames and grasps the sign. Concentrate onto the middle of the fire. The more still the flames the better for fire kasina meditation practice. For a clear view, I advise to look at the fire by using a hole that has about 11-inch diameter that conceals smoke and outer things.

2) Mandala for Light Kasina meditation: You can use either a natural or a prepared thing for grasping the light sign. A natural light sign will be; in moonlight, sunlight, or lamp light. The beginner can only grasp the sign by a prepared mandala. Choose a wall facing east or west. Fill a bowl with water and keep it in a sunny place nearby. This water causes a mandala of light. From this mandala, light rises and is reflected on the wall. Otherwise, the new yogi can make an electronic circuit with a white LED bulb and send forth the light of it to a wall creating a light circle of about 11-inch diameter. It is the light kasina mandala. The yogi should concentrate onto the middle of the light kasina mandala.

3) Mandala for White Kasina meditation: You can use either a natural or a prepared thing for grasping the white sign. A practiced yogi can take white sign in white flowers, moonlight, sunlight, starlight, or in a round mirror. The new yogi can make a mandala on cloth, plank or wall in the shape of a triangle or a square or a circle with white colour. And edge it with another colour. A white color circle is the most appropriate. The yogi should concentrate onto the middle of the white kasina mandala.

4) Mandala for Earth Kasina meditation: You can use either a natural or a prepared thing for grasping the earth sign. For earth kasina one can create a mandala on the ground. In a covered place unlit by the sun. It should be made by using brown colour clay. The surface should be clean without dirt. When it is dry, edge it with another colour. In diameter 11 inch or somewhat more. Otherwise, you can create a clay disc in a diameter 11 inch and fix it onto a wall or a board. Then place it in front of you as you can see the surface of brown colour disc clearly. Do not use any other colour clays. If so, you will practice colour kasinas. The yogi should concentrate onto the middle of the earth kasina mandala.

5) Mandala for Water Kasina meditation: You can use either a natural or a prepared thing for grasping the water sign. Practiced yogi can grasp the water sign even in a pond, river, fish tank, pot, swamp or in ocean. The new yogi has to create a mandala. Find a calm place that is not too dark and where the sun does not scorch. It should be a place where there is no dust or wind and where there are no much mosquitos, gadflies or other impediments. In such a place, you bury a bowl or a water pot in clean earth, and make the rim level with the ground. The circumference should be about 11 inches in size. It should be filled with clean water unmixed with any colour. The bowl or pot should be full to the brim. Otherwise, you can put a bowl on the ground and try for grasping the sign. You should be able to see the surface clearly and comfortably. The yogi should concentrate onto the middle of the water kasina mandala.

6) Mandala for Yellow Kasina meditation: You can use either a natural or a prepared thing for grasping the yellow sign. Read instructions for white kasina and prepare like that but in yellow. A yellow color circle is the most appropriate. About 11 inches in size. Also, you can use a yellow LED light sent forth to a white wall. Concentrate onto the middle point.

7) Mandala for Red Kasina meditation: You can use either a natural or a prepared thing for grasping the red sign. Read instructions for white kasina and prepare like that but in red. A red color circle is the most appropriate. About 11 inches in size. Also, you can use a red LED light sent forth to a white wall. Concentrate onto the middle.

8) Mandala for Blue Kasina meditation: You can use either a natural or a prepared thing for grasping the blue sign. Read instructions for white kasina and prepare like that but in blue. A blue color circle is the most appropriate. About 11 inches in size. Also, you can use a blue LED light sent forth to a white wall. Concentrate onto the middle point.

9) Mandala for Space Kasina meditation: You can use either a natural or a prepared thing for grasping the space sign. A cleverly practiced yogi can grasp the space sign from any opening like in a wall, in the space of an open window, in the space which is between the branches of trees. But the new yogi has to create a mandala. Make a circular opening in a wall or use an object with a circular hole. The hole should be big enough to grasp the space sign. About 11 inches in size. The yogi should concentrate onto the middle of the space kasina mandala. I do not recommend this meditation for beginners who are at least haven’t acquired the 2nd concentration level in any other meditation.

10) Mandala for Air Kasina meditation: The air sign can be grasped through sight or touch. Seeing a paddy field, a bamboo grove, a grassland or any object moving by the wind; can reflect on the air perception. That is how the yogi grasps the air sign through sight. By making an opening in a wall, inserting a pipe of bamboo or reed into it, and sitting near it, letting the wind that comes through it touch the body; the yogi grasps the air sign by touch. A practiced yogi is able to grasp the sign whenever the wind touches his body whether he is sitting, walking, standing or lying down. I do not recommend this meditation for beginners who at least haven’t acquired the 2nd concentration level in any other meditation.

Starting the Kasina meditation:

This is how you should practice Kasina meditations. Understand the mechanism and you will understand all Kasina meditation practicings. Because the mechanism is same.

Keep the Kasina mandala 4 feet – 6 feet away in front of you. Sit comfortably. Kasina mandala, its surface should be easy to recognize. If it is earth kasina mandala or a colour Kasina mandala; the outer area should be in a different colour. Kasina mandala must be highlighted.

If you are a man you should sit in the below 3 meditation poses.

1) Padmasana also known as Lotus pose.

2) Ardha Padmasana also known as Half Lotus pose.

3) Sukhasana also known as Easy pose. These 3 poses are only for men.

If you are a woman you should sit in Vajrasana also known as the diamond meditation pose. Also if you are a woman you can sit stretching your legs forth.

Lean your back to the wall at about 90 degrees. Sit comfortably. All the environment must be calm and have less to no noise.

Now, be calm. Stop thinking past and future. Think nothing and pay attention to the task.

Gaze at the kasina mandala by your natural way of looking at things. Say the name of the kasina mandala continuously.

If it is fire, say; fire, fire, fire, fire... By doing this, your mind gets more concentrated.

Saying the name of the Kasina is important. It is a technique that helps the concentration of the mind. By doing so, the meditation practitioner hears only his voice and the name of the meditation he is practicing but not the outer distractive sounds. When concentration becomes deeper, then this will stop involuntarily.

Gazing at the kasina mandala you should try to learn its figure – sign.

■ Sign means what? Can you remember a face of a man you saw yesterday? Now what your mind sees is his face’s sign. Can you remember a place where you went yesterday? Now what your mind sees is its sign. Can you remember a white car you saw in this week? Now what your mind sees is the car's sign.

When direct gazing, your eyes may hurt. You must not allow such unnecessary hurtings. If eyes try to close, let them close. Then again, open your eyes and continue.

(However, some gazing maybe necessary)

Try to take the sign without much gazing. Remember the figure of the mandala. Concentrate onto the middle of the Kasina mandala.

Now close your eyes and pay attention. Do you see the Kasina mandala by your mind?

Keep closed your eyes for up to 3 minutes and try to remember the figure of the kasina mandala. Try to see the Kasina mandala which is in front of you by your mind.

If it is fire kasina; do you see the fire sign which is in front of you now? Do not open your eyes instantly if you do not see. Wait. Try to remember the kasina sign.

If you walk, then also try to remember the Kasina mandala with closed eyes.

If you see the kasina sign you should abandon the kasina mandala and should concentrate onto the mental image which now you see. If you want, you can go to another place now for practicing the Kasina. Do not look at the kasina mandala anymore. Look at the kasina sign in your mind. It is the grasped sign.

When someone came to the 1st concentration level he must not look at the physical Kasina mandala anymore. It is better if he could place the kasina mandala aside or go to another place for practising. (However, it is not essential)

If somehow your concentration got weak and then the Kasina sign became unclear; then go back to the place where you kept the kasina mandala and grasp the kasina sign again as you did earlier.

If you see many kasina signs; grab the biggest kasina sign and concentrate onto it.

■ When a yogi came to the 1st concentration level; he clearly sees the kasina sign in between his eyebrows. Both at eyes-open or eyes-closed he sees it. And it stays according to his will like a small supernatural power.

Now, concentrate onto the mind image of Kasina mandala which you are now seeing in between your eyebrows. Continuously concentrate.

Practice as much as you can. If you pay attention to many other duties this grasped sign disappears. So, concentrate! Concentrate!

Think “may this kasina sign be bigger in size” then it will instantly be somewhat big. Think “may this kasina sign be 12 inches bigger in size” then it will instantly be 12 inches big.

After some time, when your concentration becomes more powerful, you will see a light from the middle of the kasina sign or the kasina sign with an abnormal light. This is 2nd concentration level. Now what you are seeing is the pure image. The light is Divine Mind Light.

Concentrate onto it. Do not let it disappear. Keep concentrating.

Think “may this kasina be bigger in size” then it will instantly be somewhat big.

Think “may this kasina sign be 25 inches bigger in size” then you will see it instantly.

That kasina sign which is now with the divine mind light will appear according to your will. This is the power of kasina meditations which brings supernatural powers, even in a very low level of concentration power; you are in control.

Think “may this kasina be 50 inches bigger in size”. Now you will immediately see it in that size. Now keep concentrating into it.

Now, increase the kasina sign gradually. Increase it progressively to the size of a car, the shadow of a tree, a village, a city. You should progress gradually till you fill the great earth.

Should not contemplate on such things as rivers, mountains, heights, depths, trees, and protuberances, all of which are uneven. Should contemplate on earth as if it were the great ocean.

Now your current consciousness element is finer than all consciousnesses you had before coming to this level. You are now in the 2nd concentration level.

Now concentrate deeper. Just keep concentrating. Till you are like a nail fixed into a tree. Nail is your mind and the tree is the Kasina sign which I meant now.

With continuous concentration; the 1st form plane meditative level will arise. You will recognize it clearly.

To identify a fixed form trance accurately; you have to check trance’s components when you are inside it.

A yogi, having separated himself from lust, having separated himself from demeritorious states, attains the 1st form plane meditative level which means the 3rd concentration level.

This extraordinary state acquires the power of mental progress. This is the power of application of thought, faith, and the others. This special state does not move in the objective. This is a fixed state, a fixed trance.

However, when you firstly attained the 1st form plane meditative level you should recall all your memories about how you attained this fixed level.

They are; how you started this meditation from the beginning, what foods you did eat, what people did you associate with, what kind of things you used for practicing this meditation, and what was your path to this 1st form plane meditative level. You should remember them. By doing so, if you somehow lost this attained 3rd concentration level; you can take it again easily.

Secondly, you should charm it to you by 5 charms.

Continuously concentrate. Mechanism is same up to the 4th form plane meditative level which means the 6th concentration level. Charm each meditative level as you attain. These are the instruction on practicing Kasina meditations which give psychic powers.

Charming Kasinas:

This is Kasina manipulation programme. This is a unique thing. Charming Kasinas is necessary for using psychic powers in an instant. 15 charming methods of Kasinas are shown below.

1) Direct Kasina Method.

2) Reverse Kasina Method.

3) Direct-Reverse Kasina Method.

4) Direct Trance Method.

5) Reverse Trance Method.

6) Direct-Reverse Trance Method.

7) Trance Exceed Method.

8) Kasina Exceed Method.

9) Trance-Kasina Exceed Method.

10) Component Method.

11) Objective Method.

12) Component-Objective Method.

13) Component-Analysis Method.

14) Objective-Analysis Method.

15) Component-Objective Analysis Method.

Student, pay attention now. I will teach you now the meanings of these.

1) Direct Kasina Method: to fascinate by this method – attain the first form trance by Earth kasina and then attain the same trance respectively by Water kasina, Fire kasina, Air kasina, Blue kasina, Yellow kasina, Red kasina, White kasina, Light kasina, Space kasina. In the same way, do this to all other trances too. Attain many hundreds and thousands of times for the fascination.

2) Reverse Kasina Method: to fascinate by this method – attain the first form trance by Space kasina and then attain the same trance respectively by Light kasina, White kasina, Red kasina, Yellow kasina, Blue kasina, Air kasina, Fire kasina, Water kasina, Earth kasina. In the same way, do this to all other trances too.

3) Direct-Reverse Kasina Method: to charm by this method – attain the same trance many hundreds and thousands of times by changing Kasinas in Kasina direct order and in Kasina reverse order. Do this with all trances.

4) Direct Trance Method: to fascinate by this method – attain the first form trance by the Earth kasina and then attain all other trances in the same Kasina respectively up to the 4th formless trance. Then do the same thing in Water kasina, Fire kasina, Air kasina, Blue kasina, Yellow kasina, Red kasina, White kasina, Light kasina, Space kasina. Attain many hundreds and thousands of times.

5) Reverse Trance Method: to charm by this method – attain the 4th formless trance by the Earth kasina and then attain all other trances in trance reverse order in the same Kasina respectively up to the first form trance. Then do the same thing in Water kasina, Fire kasina, Air kasina, Blue kasina, Yellow kasina, Red kasina, White kasina, Light kasina, Space kasina.

6) Direct-Reverse Trance Method: to fascinate by this method – practice both Direct Trance Method and Reverse Trance Method again and again many hundreds and thousands of times in all Kasinas.

7) Trance Exceed Method: to fascinate by this method – attain the first form trance by the Earth kasina and then without changing the Kasina, directly attain 3rd form trance by exceeding 2nd form trance and then directly attain 1st formless trance by exceeding 4th form trance and then directly attain the 3rd formless trance by surpassing 2nd formless trance. Do this with Water kasina, Fire kasina, Air kasina, Blue kasina, Yellow kasina, Red kasina, White kasina, Light kasina, Space kasina too. Not changing the Kasina objective and attaining trances while exceeding trances between is the Trance Exceed Method.

8) Kasina Exceed Method: to fascinate by this method – attain the first form trance by the Earth kasina and then without changing the trance attain Fire kasina by not entering into Water Kasina. Like this, abandoning the Kasinas in between attain the same trance. Practice with other trances too. Exceeding the Kasina without exceeding the trance is Kasina Exceed Method.

9) Trance-Kasina Exceed Method: to fascinate by this method – attain the first form trance by the Earth kasina and then abandoning the 2nd form trance and Water kasina, attain the 3rd form trance by the Fire kasina, then not attaining the 4th form trance and Air kasina, attain the 1st formless trance by the cessation of divine mind light in Blue Kasina, then abandoning the 2nd formless trance and Yellow kasina, attain 3rd formless trance by Red kasina. Practice like this in every possible way. This special type of charming is Trance-Kasina Exceed Method.

10) Component Method: to fascinate by this method – attain the first form trance by the Earth kasina by considering its trance components. Then without changing the Kasina, attain the 2nd form trance by considering its components. Then attain the 3rd form trance by considering its components. Then attain the 4th form trance by considering its components. Do this in order with Water kasina, Fire kasina, Air kasina, Blue kasina, Yellow kasina, Red kasina, White kasina, Light kasina, Space kasina too. Note: it is not possible to enter into formless trances by considering components.

11) Objective Method: to fascinate by this method – attain directly the 4th form trance in 10 Kasinas. Without changing the trance, firstly switch 10 Kasinas in direct order. Then switch 10 Kasinas in reverse order. Without changing the 4th form trance changing only the Kasina objective is Objective Method.

12) Component-Objective Method: to charm by this method – attain the first form trance in Earth Kasina, then attain 2nd form trance in Water Kasina, then attain 3rd form trance in Fire Kasina, then attain 4th form trance in Air Kasina, then attain 1st formless trance by the cessation of divine mind light in Blue Kasina, then attain 2nd formless trance by Yellow Kasina, then attain 3rd formless trance by Red Kasina, then attain 4th formless trance by White Kasina. This special kind of charming by exceeding trances and objectives is Component-Objective Method.

13) Component-Analysis Method: attaining trances in direct order and in reverse order in Kasinas in direct order and in reverse order and analyzing each trance’s components is Component-Analysis Method.

14) Objective-Analysis Method: analyzing each Kasina objective such as this is Earth Kasina Earth perception, this is Water Kasina Water perception, etc is Objective-Analysis Method.

15) Component-Objective Analysis Method: attaining trances in direct order and in reverse order in Kasinas in direct order and in reverse order and analyzing each trance’s both components and Kasina objective is Component-Objective Analysis Method.

■ Kasina direct order is – Earth kasina, Water kasina, Fire kasina, Air kasina, Blue kasina, Yellow kasina, Red kasina, White kasina, Light kasina, Space kasina.

■ Kasina reverse order is – Space kasina, Light kasina, White kasina, Red kasina, Yellow kasina, Blue kasina, Air kasina, Fire kasina, Water kasina, Earth kasina.

■ Trance direct order is – 1st form trance, 2nd form trance, 3rd form trance, 4th form trance, 1st formless trance, 2nd formless trance, 3rd formless trance, 4th formless trance.

■ Trance reverse order is – 4th formless trance, 3rd formless trance, 2nd formless trance, 1st formless trance, 4th form trance, 3rd form trance, 2nd form trance, 1st form trance.

Becoming a Siddha:

The Kasina should be pervaded limitlessly by the yogi. Attain many hundreds and thousands of times in each method to charm. Otherwise, they will not be perfectly charmed to the mind.

Start from the first method to the 15th method.

This Kasina manipulation program is something that ancient worshipful rishis dwelt with.

This Kasina manipulation is a magnificent thing that every clever yogi enjoys. A yogi should practice this Kasina manipulation by every possible way.

By attaining a trance in one Kasina, he automatically becomes capable of attaining that trance in all other Kasinas.

By becoming clever at one Kasina, he automatically becomes clever in all other Kasinas.

By changing the Kasina perception; the yogi immediately switches between Kasinas.

All supernatural powers stay according to the mind of the yogi who fascinated Kasinas according to the Kasina manipulation programme. Therefore he can use psychic powers at will.

This is the road to the throne named ‘Maha-Siddha’.

Therefore he is called ‘A great Siddha’. The supreme title of Great Siddha be unto him. This is the ultimate psychic game. There is no other game similar to this, in the entire universe.

Practicing like this, he who charms the Kasinas gets the instant use of super-normal powers. This is the second game of concentration.

He becomes equal with a great brahma king in this present life.

Scenes saw by the divine eye segment:

A Buddhist monk whom we know well once sees a vision by the divine eye intelligence. It is about a man who died a few months ago. There was a man who lived in our society who was a clever swimmer. One day when he was swimming, he dies sinking in the water. After a few months, by using the divine eye, this monk sees what is his next form. He sees a ghost. A ghost who is flowing 8 meters above the earth. His body was like an ordinary human man. However, his face was like that of a person whose neck is being squeezed very tightly by another person. His eyes were turned like looking up. His eyes were swollen. His forehead was creased. A great fear was all over his face. Like a fear of death. It is like someone hit his head with a big rod quickly and disappeared instantly. His face showed a state of extreme fear and inability to think about what just happened.

Chapter 10: And 30 other focus meditations. 卐

Chapter 10: And 30 other focus meditations. 卐

Here explains practicing of other 30 meditations. These all meditations are concentration meditations.

The perception of bloatedness:

An ancient meditation. Looking at a bloated corpse this meditation is practiced by a yogi. The yogi must not arise any fear. When he concentrates onto it then arises the grasped sign. It is like a bloated fearsome man. Now again he closes his eyes and concentrates onto the grasped sign. Then arises the pure image. It is like a fat man. When he concentrates to the pure image continuously, he attains the 1st form plane meditative level. Only that level can be achieved by this meditation. Then yogi should charm that meditative level by 5 charms. This meditation increases dispassion. This meditation is especially suitable for the person who loves the illustration of the body, the beauty of the figure.

The perception of discolouration:

An ancient meditation. The corpse is a discolored body. Practicing of this meditation is same as the perception of bloatedness. However in this meditation, the grasped sign is like a body that is filled with spots and the pure image is that same body seems more clearly with red, white, and blue colours. Only the 1st form plane meditative level can be achieved by this meditation. This meditation increases dispassion. This meditation is especially suitable for the person who loves colour of the body, and skin colour.

The perception of festering:

An ancient meditation. The corpse is a festering body. Practicing this meditation is same as the perception of bloatedness. However in this meditation the grasped sign is same as the festering corpse and the pure image is that same body completely stilled. Only the 1st form plane meditative level can be achieved by this meditation. This meditation increases dispassion. This meditation is especially suitable for the person who loves the scent of perfumes that were put on human bodies.

The perception of the fissured:

An ancient meditation. The corpse is a body that either has broken limbs or cut limbs or a body of a person who is killed by the king or thieves by cutting and hewing. Practicing this meditation is same as the perception of bloatedness. However, in this meditation the grasped sign is like a body with a hole in the middle and the pure image is like a complete body. Only the 1st form plane meditative level can be achieved by this meditation. This meditation increases dispassion. This meditation is especially suitable for the person who loves a permanent beauty of human limbs.

The perception of the gnawed:

An ancient meditation. The corpse is a body that is eaten and bitten in various places. Practicing of this meditation is same as the perception of bloatedness. However, in this meditation the grasped sign is same as the corpse that is eaten by animals and the pure image is like a complete body. Only the 1st form plane meditative level can be achieved by this meditation. This meditation increases dispassion. This meditation is especially suitable for the person who loves places of bodies where filled with flesh; like women’s breasts, and buttocks and who loves chubby bodies.

The perception of the dismembered:

An ancient meditation. The corpse is a body that has separated limbs here and there. Practicing this meditation is same as the perception of bloatedness. However, in this meditation, the grasped sign is same as the corpse that has spread body parts and the pure image is like a complete body. Only the 1st form plane meditative level can be achieved by this meditation. This meditation increases dispassion. This meditation is especially suitable for the person who loves beauty in hands, legs, and body postures.

The perception of the cut and the dismembered:

An ancient meditation. The corpse is a body that is cut by using weapons and has separated limbs here and there. Practicing this meditation is same as the perception of bloatedness. However, in this meditation, the grasped sign is same as the corpse that is cut and have spread body parts and the pure image is like a complete body. Only the 1st form plane meditative level can be achieved by this meditation. This meditation increases dispassion. This meditation is especially suitable for the person who loves the way of the body which is well combined with limbs.

The perception of the blood-stained:

An ancient meditation. The corpse is bleeding or blood-stained body. Practicing this meditation is same as the perception of bloatedness. However, in this meditation the grasped sign is like a red cloth that is shaken by the wind and the pure image is like a stilled red cloth. Only the 1st form plane meditative level can be achieved by this meditation. This meditation increases dispassion. This meditation is especially suitable for the person who loves beauty.

The perception of worminess:

An ancient meditation. The corpse is a body of a person who died several days ago and which is filled with worms. Practicing this meditation is same as the perception of bloatedness. However, in this meditation, the grasped sign is like a body that is being shaken by worms and the pure image is a stilled body. Only the 1st form plane meditative level can be achieved by this meditation. This meditation increases dispassion toward 3 worlds. This meditation is especially suitable for the person who loves soul, self, and life.

The perception of the bony:

An ancient meditation. The corpse is a skeleton or bones. Practicing this meditation is same as the perception of bloatedness. However, in this meditation the grasped sign is like a skeleton and the pure image is like a soft thin body. Only the 1st form plane meditative level can be achieved by this meditation. A yogi is capable of trying this meditation even in modern days by using a skeleton or a photograph of a skeleton. This meditation increases dispassion. This meditation is especially suitable for the person who loves things like human teeth.

Recollection of the Buddha:

This meditation is a concentration meditation about the characteristics of the lord Buddha.

In this meditation, one recollects and concentrates the mind either onto a sentence or onto a word. Should feel and think about the objective’s nature too. By concentrating onto a word or to a few short words; the yogi gains the best concentration out from this meditation. This meditation can be practiced very easily at all 4 postures, which are sitting, standing, walking, and laying.

Should practice thinking again and again till you attain concentration.

Who is the Buddha? The scientist who invented the mechanism of the universe including the mechanism of living beings. The scientist who invented the mechanism of nature and elements. The sage of sages. The prophet of all Buddhist people worldwide.

It can be advised to take a careful look at a statue or an image or a painting of the reverend Omniscient One before starting this meditation. Imagine him before you. Use your imagination well. But it is optional.

The meditation practitioner must firstly practice sentences. After he is familiar with the meaning, then he should try to concentrate on a word.

If the meditation practitioner wants; he can speak by mouth till he becomes familiar with this meditation method.

Pick up what is easy for you. When practicing this, one’s 5 dark covers of mind vanishes.

Complete sentences and short words to choose from:

1> Because he destroyed all sins; the blessed one is called “Arahan” – “consummate”. (consummate is the English word for the word Arahan. You can choose either of them as you wish.)

2> Because he came to the supreme enlightenment by realizing the nature and expressed the path to other beings for the realization of nature; the blessed one is called “Sammasambudhdho” – “supremely enlightened”.

3> Because he has 15 conducts and 8 sciences; the blessed one is called “Vijjacharana Sampanno” – “endowed with sciences and conducts”.

4> Because he has moved on the good road of extinction; the blessed one is called “Sugatho” – “Sublime”.

5> Because he knows everything about the 3 types of worlds (worlds of beings, worlds of causes and effects, worlds of space) perfectly; the blessed one is called “Lokavidu” – “knower of the world”.

6> Because he is unsurpassable in the universe; the blessed one is called “Anuththaro” – “matchless”.

7> Because he masters beings who need to be mastered; the blessed one is called “Purisadamma Saarathi” – “guide of men to be tamed”.

8> Because he teaches the nature to the brahmas, gods, and humans; the blessed one is called “Saththaa Deva Manussanan” – “the teacher of gods and humans”.

9> Because he achieved supreme enlightenment without the help of a teacher or any other outer advice; the blessed one is called “Budhdho” – “Buddha”.

10> Because he possesses the omniscient intelligence; the blessed one is called “Sarwangnayan Wahanse” – “the reverend omniscient one”

11> Because he was so blessed to have these all intelligences and powers; he is called “Bhagavaa” – “the blessed one”.

By practicing this meditation the person who is unfortunate becomes fortunate. He receives good luck in his dealings and in his life. His businesses become successful. His sins in past lives are washed away bit by bit. He receives honor and other things. However by using this meditation, one cannot achieve form and formless meditative levels. A yogi can achieve up to the 2nd concentration level that occurs the divine mind light. This meditation increases the faith faculty and meritorious karmas.

Recollection of the Dharma:

This meditation is a concentration meditation about the features of dharma.

In this meditation, one recollects and concentrates mind either onto a sentence or onto a word. Should think about the objective’s nature too. By concentrating onto a word or to a few short words; the yogi gains the best concentration out from this meditation. This meditation can be practiced very easily at all 4 postures, which are sitting, standing, walking, and laying.

Should practice thinking again and again till you attain concentration.

What is Dharma? Dharma is nature. What sustains its own characteristics is called dharma. The good path to relieve all woes is called dharma. Dharma is methods – natures that do not have any wrongness and therefore send the practitioner to the Nirvana. Dharma is the teachings of Lord Buddha. The mechanism of universe and living beings is dharma.

The meditation practitioner must firstly practice sentences. After he is familiar with the meaning then he should try to concentrate on a word.

If the meditation practitioner wants; he can speak by mouth till he becomes familiar with this meditation method.

Pick up what is easy for you. When practicing this, one’s 5 dark covers of mind vanishes.

Sentences and words to choose from:

1> The dharma is well taught by the reverend Omniscient One. The dharma is completely correct. The dharma is true. The dharma is nature. Therefore dharma is “Swakkhatho” – “well-taught”, “perfectly correct”, “true by all sides”.

2> The dharma gives its results in this present life. Do not need to wait to see the results after one’s death. One can see the truthfulness of dharma by following its path. Therefore dharma is “Sandittiko” – “gives results in the present life”, “certainly true to see”, “certainly rewarding”, “visible”.

3> The dharma has no special time period for yielding its results. For anyone who practices it; dharma gives its fast results anytime. Therefore dharma is “Akaliko” – “no special period”, “no period”, “no subject to time, “results are given anytime”.

4> The dharma has no false things so can call to others ‘come, check and see the truthfulness by yourself’. The truthfulness of dharma can be checked. Therefore dharma is “Ehipassiko” – “come see the truth by yourself”, “can be checked”, ”can be studied experimentally”, “come and see”.

5> The dharma is completely appropriate to act by mind tolerating all difficulties. The dharma should arise in the mind. If a man acknowledges it, he will reach the immortal city – the extinction of existence element. Therefore dharma is “Opanayiko” – “conducive to perfection”.

6> The dharma should be known by the minds of wise men by their wisdom itself. Therefore dharma is “Pachchaththan Vedithabbo Vingkgnuhi” – “to be attained by the wise, according to the wisdom level of himself”.

By practicing this meditation the unfortunate person becomes fortunate. He receives good luck in his dealings and in his life. His businesses become successful. His sins in past lives are washed away bit by bit. He receives intelligence and other things. However by using this meditation, one cannot achieve form and formless meditative levels. A yogi can achieve up to the 2nd concentration level that occurs the divine mind light. This meditation increases the faith faculty and meritorious karmas.

Recollection of the community of Sangha:

This meditation is a concentration meditation about the characteristics of the community of sangha.

In this meditation, one recollects and concentrates mind either onto a sentence or onto a word. Should think about the objective’s nature too. By concentrating onto a word or to few short words; the yogi gains the best concentration out from this meditation. This meditation can be practiced very easily at all 4 postures, which are sitting, standing, walking, and laying.

Should practice thinking again and again till you attain concentration.

Who are Sangha? The community of Buddhist Aryan monks are Sangha. (Fake monks are not Noble Arya monks)

The meditation practitioner must firstly practice sentences. After he is familiar with the meaning then he should try to concentrate on a word.

If you want, you can imagine ancient great monks before you.

If the meditation practitioner wants; he can speak by mouth till he becomes familiar with this meditation method.

Pick up what is easy for you. When practicing this, one’s 5 dark covers of mind vanishes.

Sentences and words to choose from:

1> The community of hearers of Buddha is of good conduct. Their rite which is the path to extinction of existence element is nice. Therefore, they are “Supatipanno” – “on good conduct”.

2> The community of hearers of the Buddha is of upright conduct. They move on a direct path. Therefore, they are “Ujupatipanno” – “on direct conduct”.

3> The community of hearers of the reverend Omniscient One is of truthful conduct. Their path certainly ends in the extinction of existence element. Therefore, they are “Kgnayapatipanno” – “on truthful conduct”.

4> The community of hearers of the Buddha has four pairs of noble men and eight kinds of individuals and they are worthy of discussion. Therefore, they are “Saamichipatipanno” – “worthy of discussion”.

5> The community of hearers of the reverend Omniscient One is worthy of offerings even coming from a long distance. Therefore, they are “Ahuneyiyo” – “worthy of offerings”.

6> The community of hearers of the reverend Omniscient One is worthy of great gifts. Therefore, they are “Pahuneyiyo” – “worthy of great gifts”.

7> The community of hearers of Buddha gives a great incomparable effect to the giver. Therefore, they are “Dhakkineyiyo” – “supreme to all who should be given great offerings by others”.

8> The community of hearers of the reverend Omniscient One is worthy of reverential salutation. Therefore, they are “Anjalikaraneyiyo” – “worthy of reverential salutation”.

9> The community of hearers of the Buddha is the incomparable field of merits in the world. Therefore, they are “Anuththaran Pungnakkheththan Lokassathi” – “Supreme field of merits of the world”.

By practicing this meditation the person who is unfortunate becomes fortunate. He receives good luck in his dealings and in his life. He receives honor and other things. However by using this meditation, one cannot achieve form and formless meditative levels. A yogi can achieve up to the 2nd concentration level that occurs the divine mind light. This meditation increases the faith faculty and meritorious karmas.

Recollection of virtue:

This meditation is a concentration meditation about the goodness of protecting virtue.

In this meditation, one recollects and concentrates mind either onto a sentence. This meditation can be practiced very easily at all 4 postures, which are sitting, standing, walking, and laying.

Should practice thinking again and again till you attain the concentration.

What is virtue? Virtues that one protects are virtue. Qualities that give good results that one protects are called virtue.

If the meditation practitioner wants; he can speak by mouth till he becomes familiar with this meditation method.

There is a thing to do before starting this meditation. First, he should have started protecting any virtue. At least it should be 5 components virtue. Then he should recollect on virtues currently he is protecting. Precept by precept he should think ‘have I breached any precept from the moment I started protecting?'. If any precept is broken then he should resolve it again. After that, he can take on complete precepts as ‘virtue’ for the meditation.

Pick up what is easy for you. When practicing this, one’s 5 dark covers of mind vanishes.

Sentences to choose from:

1> My virtue is unbroken. It is good.

2> My virtue is indefective. That is good.

3> My virtue is unspotted. It’s good. It is a pleasure.

4> My virtue is unblemished. It is good.

5> My virtue is for liberating. It is good.

6> My virtue is praised by the wise. It is good.

7> My virtue is untainted. It is good.

8> My virtue is conducive to concentration. It is good.

9> Virtue is the bliss of separation from tribulation.

10> The virtue; this caste is worthy of honor.

11> The treasure of virtue is secure.

By practicing this meditation the unfortunate person becomes fortunate. He receives good luck in his dealings and his life. However by using this meditation, one cannot achieve form and formless trances. A yogi can achieve up to the 2nd concentration level that occurs the divine mind light. This meditation increases meritorious karmas related to protecting virtues.

Recollection of liberality:

This meditation is a concentration meditation about the goodness of gifting.

In this meditation, one recollects and concentrates mind either to a sentence or word. This meditation can be practiced very easily at all 4 postures, which are sitting, standing, walking, and laying.

Should practice thinking again and again till you attain the concentration.

What is liberality? Gifting is liberality. Giving away is liberality. Abandonment of craving is liberality.

If the meditation practitioner wants; he can speak by mouth till he becomes familiar with this meditation method.

Before practicing this meditation, the meditation practitioner must give a gift, something, to a virtuous person. If not, should give something at least to an animal. If it also couldn’t do, then he should think about any giving of him in a past date.

Pick up what is easy for you. When practicing this, one’s 5 dark covers of mind vanishes.

Sentences to choose from:

1> It is good. I give.

2> It is good. I become happy by giving.

3> It is good. Giving is the lineage of wise men.

4> It is good. Giving is a meritorious act.

5> I give and collect many merits. It is good.

6> I am not a miser. I give. It is a pleasure.

7> I am a giver. I feel no fear in the company of others.

8> I give. I become dear to others.

9> This giving is praised by the sages. I am praised by the sages.

10> I gave. It is a great benefit that happened to me.

11> If I gave something, I am received it many times again by karma. It is good.

12> It is good. I receive all benefits that sages say a giver is received by.

13> Through abandoning things I have benefited others; therefrom I have gained much merit.

14> The vulgar, by reason of the dirt of covetousness, are drawn to things.

15> I live with a mind non-coveting and not unclean.

16> Always I give and enjoy giving to others.

17> Always I give and distribute.

By practicing this meditation the person who is unfortunate becomes fortunate. He receives good luck in his dealings and in his life. However by using this meditation, one cannot achieve form and formless trances. A yogi can achieve up to the 2nd concentration level that occurs the divine mind light. This meditation increases meritorious karmas related to giving.

Recollection of gods:

This meditation is a concentration meditation about the gods and heaven worlds.

In this meditation, one recollects and concentrates mind either to a sentence or word. This meditation can be practiced very easily at all 4 postures, which are sitting, standing, walking, and laying.

Should practice thinking again and again till you attain the concentration.

Who are gods? Gods are a type of living beings who live in divine worlds. Some primary gods live around the earth too. Their forms – their bodies are finer than us humans. Hence cannot be found by ordinary eyes. But the divine eye can see them. Their life span is very high. And they live a luxurious life. Their luxury in the invisible worlds is unthinkable by the ordinary human mind. Not even the highest emperor on earth has such a pleasure equal to gods. When comparing; if the pleasures of a god are like the entire earth – the pleasures of a human emperor are like a pebble.

If the meditation practitioner wants; he can speak by mouth till he becomes familiar with this meditation method.

Before he starts this meditation he should have all other virtues stated in the meditation. Then he can imagine the magnificent and beautiful lives of gods and goddesses if he wishes.

When practicing this, one’s 5 dark covers of mind vanishes.

Meditation procedure:

1> There are the gods of Chathummaharajika, Thawathinsa, Yama, Tusitha, Nimmanarathi, Paranimmitha Wasawaththi 6 heaven worlds.

2> There are also brahmas and other brahmic gods in the universe.

3> Those gods, being endowed with such confidence, on dying here, were born there.

4> I too have such confidence.

5> Endowed with such virtue, such learning of dharma, such liberality, and such wisdom of dharma, those gods were born there.

6> I too have such virtue, such learning of dharma, such liberality, and such wisdom of dharma. It is good.

By practicing this meditation, the person who is unfortunate becomes fortunate. He receives good luck in his dealings and in his life. However by using this meditation, one cannot achieve form and formless trances. A yogi can achieve up to the 2nd concentration level that occurs the divine mind light. This meditation increases various meritorious karmas, delight, and the yogi is loved by gods and he always keeps his sanity on 6 heaven worlds for obtaining a birth there after his death.

Mindfulness of death:

This meditation is a concentration meditation about keeping sanity on ways of happening of death.

In this meditation, one recollects and concentrates mind either onto a sentence or word. This meditation can be practiced very easily at all 4 postures, which are sitting, standing, walking, laying.

Should practice thinking again and again till you attain the concentration.

What is death? Death is consciousness taking another form in the universe. Death is consciousness taking another body somewhere in the universe. Deactivation of body. Vanishment of consciousness element from the current body. The cutting off of the life-faculty.

If the meditation practitioner wants; he can speak by mouth till he becomes familiar with this meditation method.

In this meditation, he should imagine that he dies by various methods.

Here there are 4 kinds of mindfulness of death in the world: they are;

1) Associated with anxiety.

2) Associated with fear.

3) Associated with indifference.

4) Associated with wisdom.

Pick-up what is easy for you. When practicing this, one’s 5 dark covers of mind vanishes.

Sentences to choose from:

1> I will die; I will enter the realm of death; I will not escape from death.

2> Death is like a murderer with a sword who is behind me. I surely die someday. I will die.

3> Death is certain! Life is impermanent.

4> Death can come to me by weapons.

5> Death can come to me by electricity.

6> Death can come to me when I walk.

7> Death can come to me when I eat.

8> Death can come to me when I wash my face.

9> Death can come to me when I am sitting.

10> Death can come to me when I am driving.

11> Death can come to me when I drink.

12> Death can come to me when I read the book.

13> Death can come to me by a road accident.

14> Death can come to me when I sleep.

15> Death can come to me by a sickness.

16> Death can come to me at any time.

17> There is no cause or skill that can make life immortal.

18> Many ancient kings who possessed great treasures, great vehicles, great palaces, and great armies; they all died. I certainly will die.

19> Many rishis who had supernatural powers could not stop the death. They all died. I too die.

20> I have no way to escape from the death. Death is equal with all beings.

21> Death can come to me through disorders of wind and phlegm.

22> Death can come to me through a lack of food and water.

23> Death can come to me through lack of oxygen.

24> Death can come to me through being bitten by poisonous serpents.

25> Death can come to me through inhuman beings.

26> Death can come to me through humans.

27> There is no fixed time for death.

28> Death is everywhere and it is equal to all.

29> I surely will die.

30> Death. Death. Death.

However by using this meditation, one cannot achieve form and formless trances. A yogi can achieve up to the 2nd concentration level that occurs the divine mind light. This meditation increases promptness, life span, dispassion, and when he comes to death, he does not suffer bewilderment. So he will be born in a heaven world after his death.

Mindfulness of body:

This meditation is a concentration meditation about the awareness of true human body impurities.

In this meditation, one concentrates the mind onto a mind image. This meditation can be practiced very easily at all 4 postures, which are sitting, standing, walking, and laying.

Should practice thinking about the body part while saying its name by the mind again and again till you attain the concentration.

What are the impurities of human body? This body consists of head- hair, body-hair, nails, teeth, skin, flesh, sinews, bones, marrow, kidneys, heart, liver, spleen, lungs, bile, gorge, grease, fat, brain, midriff, intestines, mesentery, excrement, urine, pus, blood, phlegm, sweat, synovial fluid, tears, nasal mucus, saliva. These parts are impurities.

If the meditation practitioner wants; he can speak by mouth till he becomes familiar with this meditation method.

When practicing this, one’s 5 dark covers of mind vanishes.

Meditation procedure:

This body consists of head-hair, body-hair, nails, teeth, skin, flesh, sinews, bones, marrow, kidneys, liver, heart, spleen, lungs, bile, gorge, grease, fat, brain, midriff, intestines, mesentery, excrement, urine, pus, blood, phlegm, sweat, synovial fluid, tears, nasal mucus, saliva.

The yogi must know at least 10 parts of it completely. To know them perfectly, one can use either internet or 3d anatomy medical android and iOS apps.

Before starting the meditation, one should know each part’s; texture – nature, its colour, where is it located in the body, its boundaries, size, special features of it which makes it different from other body parts. Also knowing well, that is it in the upper part of the body or in the lower part of the body is important.

Recognize its disgusting nature too.

Recite vocally impurities of the body while imagining it. It can be done by mind too. Saying by the mind alone is Anahatha sound.

If all 32 parts are hard for you, then pick up 10 parts.

Imagine its texture – nature, its colour, where is it located in the body, its boundaries, size, special features of it which makes it different from others.

Now take one body part and see it by all aspects as much as you can. Practice imagining and recognizing of its true disgusting nature.

Now concentrate onto it by saying that body part’s name.

When you came to the 1st concentration level from any body part; you will see that body part in between your eyebrows.

Then concentrate onto the next body part.

Go slowly, starting from the first body part to the last body part.

Come back slowly, from last body part to the first body part. This is how you practice the Mindfulness of body meditation also known as Kayagathasathi meditation.

(Also you can imagine ways of them that make them impure and disgusting. Now take the whole body as a disgusting thing. This is an optional thing.)

After you are perfectly clever in the above steps and achieved the concentration from this meditation; then you can consider other women’s and men’s body parts too in the same way by wisdom in your daily life. Recognize the impurities of other people’s bodies.

This meditation increases dispassion and also strengthens his merits for obtaining 8 sciences in the future with all supernatural powers. He becomes fearless. Karmic skin diseases are healed. Eunuchs and women will be born as men in their future lives. This meditation only gives the 1st form plane meditative level which means the 3rd concentration level.

Recollection of peace:

This meditation is a concentration meditation about the qualities and the goodness of the extinction of existence element – the Nirvana.

In this meditation, one recollects and concentrates mind either to a sentence or onto a word. Should think about the objective’s nature too. This meditation can be practiced very easily at all 4 postures, which are sitting, standing, walking, and laying.

Should practice thinking again and again till you attain the concentration.

What is peace? It is Nirvana element. The end of all woes. The end of all sorrows. The end of all fears. The end of rebirth, aging, getting sick and dying. The extinction of existence element. Nirvana is a thing that exists. Nirvana can only be known by the consciousness element. One comes to the Nirvana by destroying all causes.

If the meditation practitioner wants; he can speak by mouth till he becomes familiar with this meditation method.

It is an additional help if you can take your mind to an equanimity about the world before you start this meditation.

Pick up what is easy for you. When practicing this, one’s 5 dark covers of mind vanishes.

Sentences to choose from:

1> The nirvana is not created by a cause. It is good. It’s peace.

2> That nirvana is complete dispassion.

3> That nirvana is calm. It is good.

4> That nirvana is the fearless place.

5> The nirvana is the end of all woes. This is peaceful.

6> This nirvana is a pleasure. Peace.

7> Coming to nirvana; destroys all arrogances. This is calm.

8> Coming to nirvana; ends the thirst for all lusts. It is good.

9> Coming to nirvana; ends the hunger for all passions. It is a great pleasure.

10> Coming to nirvana; ends all loves. This is peaceful.

11> Coming to nirvana; ends the existence.

12> Coming to nirvana; not stick to anything. Peace.

13> Coming to nirvana; abandons all.

14> This nirvana is calm, unshakeable.

15> This is peace.

16> This is peaceful.

17> This is calm, this is delicious, that is; calming down all causes, abandoning all sins, voiding desire, non-sticking, stopping, extinction.

18> It is abandoning all; coming to complete calmness. A great pleasure.

19> Peace. Peace.

20> Nirvana. Nirvana.

However by using this meditation, one cannot achieve form and formless meditative levels. A yogi can achieve up to the 2nd concentration level that occurs the divine mind light using this meditation. This meditation increases the dispassion for all 3 types of worlds and makes the yogi closer to the extinction of existence element.

Loving-kindness meditation:

Loving-kindness meditation is not love. Love is a sin. Love is lust. Love is passion. Love is craving.

Loving-kindness is metta. Metta is none-hatred. Therefore Loving-kindness also known as metta; is a merit.

Before practicing this meditation; the yogi should clearly know the difference between loving-kindness and passion. If he is not clear about both thoughts; he may be deceived by passion/lust.

If a person loves a beautiful girl; it is done by the passion not by the loving-kindness. If a person chases away an ugly dog; it is done by the hatred. If a person helps a beautiful woman; it is normally done by passion – lust. If a person helps a poor impure old man; it is done by loving-kindness or by compassion. If a helps a friend; often it is done by loving-kindness.

It is recommended to practice mindfulness of body meditation as a side meditation if anyone practices this meditation.

Loving-kindness is none-hatred. None-hatred is friendship. By practicing this meditation the yogi gives friendship to all visible and invisible beings.

“I am a student of the teacher of gods and human who tolerates all attacks of enemies and who do only good even to his enemies. I am a student of the sage of sages who sees his own son and his enemies equally. I am a student of the supremely enlightened one, the blessed one who is the greatest friend of all 3 worlds! I will move on his path by being a friend of all living beings”. Think or speak this statement 10 times in the morning and 10 times in the noon. Also before you go to sleep think 10 more times. Do this every day for 30 days. By doing like this you can make your mind suitable for this meditation. This described thing is an optional thing.

By using this meditation a yogi can make other consciousness elements free from hatred. This benefits the world heavily. Because all wrong actions are done by hatred. If there is no hatred in any consciousness element; that consciousness element cannot perform any harmful action to another being.

In this meditation, the yogi spreads the thought of non-hatred all over the 10 directions. Those 10 directions are North, Northeast, East, Southeast, South, Southwest, West, Northwest, Up, Down.

Meditation procedure:

The first thing to do in this meditation is recognizing the correct thought.

1) When you see your friends this none-hatred thought arises in your mind.

2) When a mother sees her children this none-hatred thought arises in her mind.

3) When a father sees his children this none-hatred thought arises in his mind.

4) When a teacher sees his students this none-hatred thought arises in his mind.

After you recognized the correct thought spread out it each direction systematically.

Loving-kindness meditation 1st method: Think about fear of all beings due to hatred. Because of hatred they cut and kill each other. And they do various other dangerous things too. Think about it for a while. Those all things happen because of hatred. If their minds had no hatred they cannot do it. Think “I also dislike if someone cuts or kills me”. Think “all other beings dislike too”. Think “I should spread none-hatred, all other beings are like me”. Then start from one direction. Think “all beings in this direction may not be hateful. All beings in this direction may free their minds from hatred. May they be friends and live happily”. “all beings in this direction ‘may they not hate’”. All beings in this direction “healed be”. Now you either take ‘may they not hate’ or ‘healed be’ or ‘may not hate’ or ‘no hate' with its nature; and spread the thought in every direction. Spread that recognition. Get concentrated upon it. Also, you can create your own word for concentration.

Loving-kindness meditation 2nd method: Spread the loving-kindness thought as categorizing beings. Take as; this direction’s big beings, small beings, visible beings, invisible beings, those who are already born or who are waiting to be born such as creatures in eggs, long beings, short beings, beings who are in fear, and beings who are not in fear. Spread the thought of none-hatred to them all. Spread in all 10 directions. Spread that recognition. Get concentrated upon it.

Loving-kindness meditation 3rd method: You can think as if you are going to help all visible and invisible beings by destroying their hatred of minds and as it is a gift to all beings. Then staying on that motive as the foundation; you can start spreading loving- kindness thought, none-hatred thought to all 10 directions. Holding onto 10 directions, knowing the 10 directions; concentrate. This is just thinking about it as giving a gift.

Loving-kindness meditation 4th method: In this method, firstly the yogi should think about himself “may I be healed” or “may I be free from hatred” or “may I not hate”. Then imagine yourself being healed from hatred and living in great happiness. Secondly, think about someone whom you respect very much and spread loving-kindness thought to him. If you want you can imagine he is in happiness by various ways. But that is optional. Thirdly spread loving-kindness thoughts to a your friend. Fourthly spread loving-kindness to a neutral person. Fifthly spread loving-kindness thought to an enemy of you. If you recall a memory of a harm or an attack of them to you; forgive them. Think about the fact that his or her karma belongs to themselves but not to you. Now finally spread the loving-kindness in all 10 directions for all visible and invisible beings. Concentrate on it.

Loving-kindness meditation 5th method: You can take as consciousnesses instead of beings, if you want. Because in the absolute sense there is no being. But this is an optional method.

Then when you filled all directions think of spreading the loving-kindness as entire living beings. Set your intentions on all living beings. Then spread the none-hatred thought to all beings everywhere.

You should think equally about all beings. Your life and their life should be equal to you.

Spread out immeasurably! Concentrate on it.

What you are spreading here is nothing but none-hatred.

Through 2 causes the yogi fails in the practice of loving-kindness meditation. They are;

1) Through regarding these are friends, these are enemies.

2) Through impure affection – the love.

Beings are the objective of loving-kindness meditation.

This meditation can only be done for a living being but not for a dead body.

If a yogi tries to spread the loving-kindness thought to a dead body whose consciousness element is no more inside that body; the yogi cannot attain any concentration level.

Loving-kindness is an attribute of the consciousness element that can be spread.

The power of this meditation is completely felt by all the visible and invisible beings who are in a closer range to the yogi.

If you want the friendship of one particular person then you can spread the none-hatred thought to his consciousness. To do that; place his or her photo in front of you. Then think about that person’s appearance – looks for a small time. If you do not have a photo, you can imagine his appearance before you. Take his or her image onto in between your eyebrows. Then start loving-kindness meditation taking that single person as the sole objective. Spread the none-hatred thought to his or her consciousness wherever that person is now. If you know the direction of that person is staying now; face that direction. It will bring fast results. Like this, practice this meditation every day at least 1 hour. Recommend 3 hours per day if possible. When you practice like this if he is a neutral person he will be your best friend within a short time. If he is your enemy then it will take a little longer time.

The person who tries to practice the loving-kindness meditation also should not do any harm to other beings by his bodily actions, speeches, and thoughts. This is the perfect way of practicing this loving-kindness, none-hatred meditation. To him who practices this meditation others are also equal to his life.

Understand the fact that even the disgusting stinky dog which comes to you likes the pleasure same as you do. You can think “I like pleasure, this poor being also likes pleasure, so how better if this poor dog also comes to a pleasure”. You can think without becoming a slave of a beautiful creature “beautiful or ugly, all humans, animals and invisible beings like pleasure, they dislike grief”. This loving-kindness is a great virtue.

Arouse loving-kindness in your mind easily like this. Think “may no living being will deceive another being! May no living being will humiliate another being! May no living being will like to harm another living being with a hateful mind! May all living beings be free from hatred!

This meditation can be practiced easily in all 4 postures which are standing, walking, sitting, and laying by a meditation practitioner.

If a meditation practitioner practises this loving-kindness meditation, he is benefitted in 11 ways thus; happily he sleeps, happily he awakes, he does not see bad dreams, he is dear to humans, he is dear to invisible inhuman beings, gods protect him, fire – poison – weapons cannot attack him while he is in loving-kindness thought, he concentrates his mind quickly, the colour of his face is pleasingly bright, at the time of death he is not bewildered, if he attains not the sublime state; he is reborn in a world of brahmas. Also, this meditation generates high meritorious karmas and karmic diseases are healed.

If you have financial problems, this is the best meditation you should practice every day. By practicing this meditation the person who is unfortunate becomes fortunate. He receives good luck in his dealings and in his life. By this meditation, a yogi can attain the 3rd form plane meditative level as maximum. That means the 5th concentration level.

Compassion meditation:

In this meditation, the yogi spreads the thought of compassion all over the 10 directions. Those 10 directions are North, Northeast, East, Southeast, South, Southwest, West, Northwest, Up, Down.

Meditation procedure:

The first thing to do in this meditation is to recognize the correct thought.

1) When you see your friends are in a trouble this compassion thought arises in your mind.

2) When a mother sees her children are in a trouble this compassion thought arises in her mind.

3) When a father sees his children are in a trouble this compassion thought arises in his mind.

4) When a teacher sees his students are in a trouble this compassion thought arises in his mind.

After you recognized the correct thought spread out it each direction systematically.

Compassion meditation 1st method: If the yogi sees or hears of a person stricken with disease, or a person affected by decay, or a person who is full of greed, he considers thus; “that person is stricken with suffering. How will he escape suffering?”. That yogi by these means and through these activities develops the thought of compassion for these persons and repeats it. Having by these means and through these activities developed the thought of compassion and repeated it, he makes his mind pliant, and capable of bearing the objective. Thereafter he gradually develops compassion for an indifferent person and an enemy.

Then follow as in loving-kindness meditation. Spread the compassion in all 10 directions.

Compassion meditation 2nd method: Directly spreading out thought of compassion.

Then when you filled all 10 directions think of spreading as entire living beings. Set your intentions on all living beings. Then spread the compassion thought to all beings everywhere. Get concentrated.

You should think equally about all beings. Your life and their life should be equal to you.

Holding onto 10 directions, knowing the 10 directions; concentrate.

Spread out compassion immeasurably!

What you are spreading here is nothing but compassion perception. The none-harming.

As all beings have at some previous time experienced suffering, yogis can grasp the sign well and practice the compassion in all places. Again, sorrows of birth and death are the common property of all beings. Therefore all beings can in all places practice the compassion meditation.

Compassion will not be fulfilled through resentment produced within himself and through affliction.

Compassion is an attribute of the consciousness element that can be spread.

The power of this meditation is completely felt by all the visible and invisible beings who are in a closer range to the yogi.

The benefits of this meditation are equal to the loving-kindness meditation.

By practicing this meditation the person who is unfortunate becomes fortunate. He receives good luck in his dealings and in his life. By this meditation, a yogi can attain the 3rd form plane meditative level as maximum. That means the 5th concentration level.

Appreciative joy meditation:

In this appreciative joy meditation, the yogi spreads the thought of appreciative joy all over the 10 directions. Those 10 directions are North, Northeast, East, Southeast, South, Southwest, West, Northwest, Up, Down.

Meditation procedure:

First thing to do in this meditation is recognizing the correct thought.

1) When you see your friends have gained a profit or a special high pleasure this appreciative joy thought arises in your mind.

2) When a mother sees her children have gained a profit or a special high pleasure this appreciative joy thought arises in her mind.

3) When a father sees his children have gained a profit or a special high pleasure this appreciative joy thought arises in his mind.

4) When a teacher sees his students have gained a profit or a special high pleasure this appreciative joy thought arises in his mind.

After you recognized the correct thought spread out it each direction systematically.

Appreciative joy meditation 1st method: When the yogi sees or hears that some person’s qualities are esteemed by others, and that he is at peace and is joyful, he thinks thus; “sadhu! Sadhu! May he continue joyful for a long time!”. And again, when one sees or hears that a certain person does not follow demeritorious doctrines, or that he does not follow undesirable doctrines and that he follows desirable doctrines, the yogi thinks “sadhu! Sadhu! May he continue joyfully for a long time!”. That yogi by these means and through these activities develops the thought of appreciative joy and repeats it. Having by these means and through these activities developed the thought of appreciative joy and repeated it, he makes his mind pliant, and capable of bearing the objective. Thereafter he gradually develops appreciative joy for an indifferent person and an enemy. Then follow as in loving-kindness meditation and spread the appreciative joy thought everywhere.

Appreciative joy meditation 2nd method: Directly spreading out thoughts of appreciative joy in all directions.

Then when you filled all directions think of spreading as entire living beings. Set your intentions on all living beings. Then spread the appreciative joy thought to all beings everywhere.

You should think equally about all beings. Your life and their life should be equal to you.

Holding onto 10 directions, knowing the 10 directions; concentrate. Spread out immeasurably!

What you are spreading concentrating here is nothing but appreciative joy perception. The none-jealousy.

Appreciative joy is an attribute of the consciousness element that can be spread.

The power of this meditation is completely felt by all visible and invisible beings who are in a closer range to the yogi.

Appreciative joy will not be fulfilled through resentment produced within himself and through derisive action.

The benefits of this meditation are equal to the loving-kindness meditation. By practicing this meditation the person who is unfortunate becomes fortunate. He receives good luck in his dealings and in his life. By this meditation a yogi can attain the 3rd form plane meditative level as maximum.

Equanimity meditation:

In this equanimity meditation, the yogi spreads the thought of equanimity all over the 10 directions. Those 10 directions are North, Northeast, East, Southeast, South, Southwest, West, Northwest, Up, Down.

Meditation procedure:

The first thing to do in this meditation is to recognize the correct thought.

As mother and father are neither too attentive nor yet inattentive towards any one of their children, but regard them equally and maintain an even mind towards them, so through equanimity one maintains an even mind towards all beings. This is equanimity. None-attachment is its main feature. Equality is its function. The suppression of disliking and liking is its manifestation.

After you recognized the correct thought spread out it each direction systematically.

However, the yogi must have already attained the 3rd form plane meditative level from loving-kindness meditation, compassion meditation or from appreciative joy meditation, or any other. If not this equanimity meditation cannot be practiced.

Equanimity meditation 1st method: The yogi first attains the 3rd form plane meditative level by another suitable meditation. Having attained to the 3rd form plane meditative level he should see the severe trials of loving-kindness, compassion, appreciative joy. Liking and disliking are near. These loving-kindness, compassion, appreciative joy are connected with fawning, elation, gladness. The merits of equanimity lie in the overcoming of these severe trials. That yogi, having seen the severe trials of loving- kindness, compassion, and appreciative joy and the value of equanimity, develops equanimity towards a neutral person and makes the mind calm. Having developed and repeated it, he makes his mind pliant and capable of bearing the objective. Thereafter, he gradually develops it towards an enemy and then towards a friend.

And then spreads the thought in all 10 directions. Practicing like this he attains 4th form plane meditative level soon.

Spread out immeasurably! Concentrate.

What you are spreading here is nothing but equanimity identification.

Then when you filled all directions think of spreading as entire living beings. Set your intentions on all living beings. Then spread the equanimity thought to all beings everywhere.

When equanimity is fulfilled, one destroys disliking and liking and does not cause the arising of ignorance.

Through 2 causes equanimity is not fulfilled. They are;

1) Through resentment produced within oneself.

2) Through the arising of ignorance.

Equanimity is an attribute of the consciousness element that can be spread.

Benefits of this meditation are equal to the loving-kindness meditation.

By this meditation, a yogi attains the 4th form plane meditative level. This meditative level is the foundation for all supernatural powers.

Determining of the elements:

To discern the 4 elements within one’s form – is called distinguishing the 4 elements. The undisturbed dwelling of the mind in determining – this is called practicing of it. Close investigation of the 4 elements is its main characteristic. The understanding of emptiness is its function. The removal of the thought of ‘living being’ is its manifestation.

There are 8 special benefits in practicing this determining of the elements meditation:

1) The yogi who practices the determining of the 4 elements overcome fear.

2) Overcomes worldly pleasure and discontent.

3) The yogi is even-minded towards desirable and undesirable objects.

4) The yogi destroys the idea of male and female.

5) The yogi is endowed with great wisdom.

6) The yogi fares well and approaches the ambrosial.

7) His states of mind are clear.

8) He is able to perfect all his actions.

Meditation procedure:

The yogi calms his mind and considers “this body should be known by the 4 elements. There in this body is the nature of solidity; that is the earth element, the nature of humidity; that is the watery element, the nature of heat; that is the fiery element, there is the nature of motion; that is the element of air. Thus in this body, there are only elements. There is no being. There is no soul”. In this way he grasps elements.

He makes his mind pliant and capable of bearing the objective, he knows that which has the nature of solidity as the element of earth; that which has the nature of humidity as the element of water; that which has the nature of heat as the element of fire; that which has the nature of motion as the element of air. Thus the yogi in these ways, knows that there are only elements and that there is no being and no soul. Thus one grasps elements.

A yogi grasps the element of earth through hair of head and of the body, nails, teeth, skin, flesh, sinews, veins, bones, marrow, kidneys, heart, liver, lungs, spleen, gorge, intestines, mesentery, midriff, excrement, and brain.

A yogi grasps the element of water through bile, saliva, pus, blood, sweat, fat, tears, grease, slobber, nasal mucus, synovial fluid and urine.

A yogi grasps the element of fire through fever heat and normal heat of the body, weather, equality of cold and heat, and the heat by means of which one digests the fluid or solid nutriment which one takes.

A yogi grasps the element of air through the air discharged upwards, the air discharged downwards, the air which depends on the abdomen, the air which depends on the back, the air which depends on the limbs, and the air inhaled and exhaled.

Practice this meditation by recognizing and dividing (by mind) as this is the earth element, this is the liquid element, this is the heat element, this is the air element. Repeat the process again and again continuously. Then defilements are surpassed and the mind becomes unified. Thus mind gets concentrated in the determining of elements meditation.

By practicing this meditation, the yogi becomes fearless. Increases dispassion to all worlds. Destroys the illusion. He becomes wise like a god. Makes the yogi closer to the extinction of existence element. If he is born again; in successive births, he receives a superior wisdom. This meditation gives the 2nd concentration level that occurs divine mind light as maximum.

Perception of the loathsomeness of food:

The yogi attending to the loathsomeness of what in the form of nourishment is chewed, licked, drunk, or eaten, knows and knows well this perception. This is called the perception of the loathsomeness of food. The undisturbed dwelling of the mind in this perception is the practicing of it. The understanding of the disadvantages of food is its main characteristic. Disagreeableness is its function. The overcoming of desire is its manifestation.

There are 8 special benefits of practicing this meditation. They are;

1) He who develops the perception of the loathsomeness of food knows the nature of morsels of food.

2) He understands fully the five-fold lust.

3) He knows the material aggregate.

4) He knows the perception of impurity.

5) He develops fully the mindfulness as to the interior of his body.

6) His mind shrinks from desiring what is tasty.

7) He fares well.

8) He approaches the ambrosial.

Meditation procedure:

The yogi calms his mind and considers the loathsomeness of what in the form of nourishment is chewed, licked, drunk, or eaten as follows; “such and such are the several hundred sorts of tasty food cooked clean. They are relished by the people. Their colour and smell are perfect. They are fit for great nobles. But after these foods enter into the body, they become impure, loathsome, rotten, abominable”.

Yogi now thinks “this food is loathsome”. “Loathsome”. “Loathsome”. “Loathsome”...

He repeats the process focusing his mind. And concentrates.

By this way, the yogi develops the perception of the loathsomeness of food. Through disliking, his mind becomes free and is not distracted. His mind being undistracted he destroys the 5 dark covers of his mind and arouses concentration up to 2nd concentration level.

Om meditation:

This is the Om meditation. If you are a man you should sit in the below 3 meditation poses.

1) Padmasana also known as Lotus pose.

2) Ardha Padmasana also known as half lotus pose.

3) Sukhasana also known as Easy pose.

These 3 poses are only for men. If you are a woman you should sit in Vajrasana also known as the diamond meditation pose.

Lean your back to the wall at 90 degrees. Sit comfortably. All the environment must be calm and have less to no noise....

Now close your eyes. Then, deciding a point in between your eyes, concentrate to that point by saying the name as ‘Om, Om, Om’ by your mind and mouth. (saying by mouth is optional) That point should be an imaginary white dot. (Thinking about a white dot)

Benefits of this meditation are equal to the Light Kasina Meditation. By this meditation, a yogi can attain the 6th concentration level which is the 4th form plane meditative level as maximum.

Special note: This meditation should be done if you are in a windy environment where you cannot do Anapanasathi meditation or if you are in any uncomfortable situation that you cannot practice any Kasina meditation. This is an optional concentration meditation. This gives concentration a little bit slower than Anapanasathi meditation or any Kasina meditation.

Sphere of the infinity of space:

The yogi who is in the 4th form plane meditative level now should consider making his consciousness element more finer.

The yogi who already attained the 4th form plane meditative level now should spread the Divine Mind Light everywhere limitlessly.

When you resolve that, it is seen instantly by you.

Now when you have spread the divine mind light everywhere without any limit; now resolve “may this light vanish!”.

Now light vanishes.

Now this space that is seen by the mind has no limit.

Now your objective is this space. Concentrate onto this space thinking as “infinite is space” or “space is infinite” or “infinite space” or “limitless space”.

Sphere of the infinite consciousness:

The yogi who already attained 1st formless meditative level which is infinite is space now should consider making his consciousness more finer.

Then you should think; "the consciousness that is all over this infinite space is infinite."

Recognize the nature of the consciousness element that is concentrated onto the limitless space.

Then arise that perception on consciousness.

Try repeatedly. Concentrate onto that perception thinking “infinite is consciousness”, “infinite is consciousness” in no long time you attain the 2nd formless meditative level which means the 8th concentration level.

Sphere of nothingness:

The yogi who already attained the 2nd formless meditative level which is infinite is consciousness now should consider making his consciousness element more finer.

Now while in the 2nd formless meditative level; think about the emptiness of the 1st formless meditative level – the infinite is space. Now it is not here. Think of its not existence now. Check by your present mind the none existence of the previous mind – the infinite is the space mind.

Now arise the perception of nothingness.

Try repeatedly, thinking as “there is nothing whatsoever” or “there is nothing” or “nothing is there” or “nothing” or “empty”.

By trying like this, the 3rd formless meditative level will arise. Consciousness will be concentrated onto the emptiness. Then keep concentrating into it.

Sphere of neither perception nor none perception:

The yogi who already attained the 3rd formless meditative level which is ‘there is nothing' now should consider making his consciousness element more finer.

He should think ‘this perception is a disease, a boil, a thorn. None- perception; this is right, tranquil and lofty.’

Now enter into the 3rd formless meditative level and arise from it. Then think about that previously existed formless meditative level's nature as “this is fine, this is calm, this is delicious, this is sweet”.

Now concentrate to that sweetness as “sweet” or “this is sweet” or “this is fine” or “this is calm”.

Now when trying; a new mind will be born taking its objective as the extraordinary nature of the previous 3rd formless meditative level.

This is the sphere of neither perception nor none perception. The 4th formless trance. The 10th concentration level.

This mind concentrates onto the nature of the previous formless meditative level and exceedingly fine.

Congratulations! You have now attained the mastery of concentration. You are now in the finest level.

Importance of 4 secondary meditations:

A meditation practitioner can practice his meditations by keeping one main meditation to practice often and 4 secondary meditations to assist it.

These are the typical 4 secondary meditations; The recollection of the Buddha, the loving kindness meditation, the impurities of bodies meditation, the recollection of death meditation.

These 4 secondary meditations assist the main meditation. Also if a person likes, he can choose a meditation from these secondary meditations as his main meditation. It is not a wrong thing. Now I teach you the benefits of these 4 secondary meditations and how they assist the main meditation.

These 4 secondary meditations should be practiced for a short time before starting the main meditation. (This task is optional)

How does the recollection of Buddha meditation assist? By practicing this meditation before the main meditation, the yogi obtains a great honor about the prophet and his advises. He obtains great faith. Faith softens the consciousness element. And also he obtains courage and perseverance to move on the dharma path. He loses fear.

How does the loving-kindness meditation assist? By practicing this meditation before the main meditation, the yogi obtains the honour and the friendship from all gods, inhumans and humans around him. Gods starts protecting him. No visible or invisible one will harm his life.

How does the mindfulness of body meditation assists? By practicing this meditation before the main meditation, the yogi obtains wisdom. If he sees a beautiful goddess while he is in the concentration; he does not be ignorant. He knows the truth. Sometimes bad gods or inhuman beings try to make the yogi ignorant and to deceive him. There are many jealous spirits. While he is in concentration such bad gods and inhumans appear in front of him and talk to him to deceive him. Sometimes shows beautiful goddesses. Sometimes either real goddesses or gods who took that female form come and try to charm the yogi. There are also bad inhuman beings who send the weak yogi on wrong paths. The yogi who practices the mindfulness of body meditation cannot be deceived by them.

How does the mindfulness of death assists? By practicing this meditation before the main meditation the yogi becomes earnest to practice the meditation and goes to the end of it as soon as possible. He does not become lazy. He will not go on the wrong paths.

Scenes saw by the divine eye segment:

A Buddhist monk whom we know well once sees a vision by the divine eye intelligence. There was a rich businessman in our society. He was a self-made man. Was poor at the beginning but later became a very rich businessman. He had many real estates and many businesses. He was a married man with a few children. He was a virtuous man and according to a timetable; he practiced giving. He gifted away many things including money. He did many charities. However, he had much desire for his businesses and companies. He did not harm anyone and was living a nice life. Later he dies before his 70th birthday. It was a sudden death. Because of his virtues and practice of gifting; everyone thought he must be a god in a heaven world. Nevertheless, after some time after his funeral; a Buddhist monk finds what was his next life by using the divine eye intelligence. He sees an inhuman being. A spirit. That businessman now has become a spirit. His body size was the same as when he was a human being. There was a suit which he loved as a businessman when he was in the human world. He was wearing an exactly same suit just like that suit which was very pleasant to him. This businessman had a very big and worthy real estate. This spirit was born there. The spirit was walking here and there on his own real estate. He was somewhat stoop and walking sorrowfully. Spirit was looking down. Both hands were also hanging down. It seemed he is very sad. Spirit’s postures were such. Spirit’s face expressed a feeling like “oh what happened to my belongings!”. His body is not weak but strong. He has a great fear, that he will lose or will get destroyed or someone else will own; what belonged to him when he was a human being. However, his garments are clean. His body is clean. Spirit is healthy and strong. What has happened here is his final thought, the death consciousness was a sinful greedy thought. According to that, he became a spirit in his own real estate but even though he is a spirit; he received foods, garments, cleanliness, and other things due to the many merits he did as a human being.

Chapter 11: Other Yoga sciences. 卐

Chapter 11: Other Yoga sciences. 卐

Starting from the Kundalini yoga, here in this chapter I will teach you upto Maha yoga science. All other yoga sciences fall into the Maha yoga science. The final goal of Maha Yoga is acquiring the 10th concentration level in this present life and to reborn in the sphere of neither perception nor none perception after death of the yogi.

Read ‘chapter 14: Attaining 4 meditative levels that are not form’ to learn about how to acquire the 10th concentration level.

There I have given full instructions to attain the sphere of neither perception nor none perception. That is the 4th formless meditative level the 10th concentration level. It is the end of subject of concentration.

If a person is enthusiastic about practicing yoga, regardless of age or health, he will undoubtedly succeed.

Kundalini Yoga science:

In the Kundalini yoga method there shows 7 chakras, 7 wheels. These wheels are not something that is really inside our body. These wheels are some signs, some symbols. Now I am going to teach you what these symbols define. Those 7 Kundalini chakras are nothing but 1 to 7 concentration levels. When came to this 7th level, he comes to Nirvikalpa Samadhi.

ʘ 1 Muladhara Chakra: This is the 1st concentration level. Firstly 5 dark covers that cover the mind vanish completely. The sign becomes visible and becomes the foundation help to all next concentration levels. Therefore it is called Muladhara Chakra.

ʘ 2 Swadhishtana Chakra: 2nd concentration level. Divine mind light occurs for the first time. Because meditation sign and divine mind light are capable of controlling easily according to one’s will and also should spread by will; therefore this is called Swadhishtana Chakra.

ʘ 3 Manipura Chakra: This is 3rd concentration level. First fixed meditative level. First form plane meditative level. Because gives an experience that is similar to staying inside a city or a paradise that is fully created by blazing gems that send forth beautiful lights; the ancient wise teacher sages showed this level to the ordinary human beings by the name Manipura Chakra.

ʘ 4 Anahatha Chakra: 4th concentration level. Second fixed meditative level. Second form plane meditative level. Outside noises, no matter how loud, will no longer be able to disturb the yogi. Therefore this level is introduced by the name Anahatha Chakra by the wise rishis. From now on in any fixed meditative level sadhaka does not hear any sound. Also, automatic concentration becomes.

ʘ 5 Wishudhda Chakra: 5th concentration level. Third fixed meditative level. Third form plane meditative level. Due to the exceedingly high pure pleasure in this level; it is called Wishudhda Chakra. The pure wheel.

ʘ 6 Ajna Chakra: 6th concentration level. Fourth fixed meditative level. Fourth form plane trance. Because in this level sadhaka receives supernormal powers that can be used according to his will, that can be used to spread his command; this is specially called Ajna Chakra. The wheel of command.

ʘ 7 Sahasrara Chakra: 7th concentration level. Fifth fixed meditative level. First formless plane meditative level. The great formless Brahmic life where the life span is 20,000 great kalpas, which is extremely hard to measure, like immeasurable, which comes as a heritage with this supreme level was signified by the thousand petals by the supremely wise ancient teacher rishis. Also, a thousand petals signify the immeasurable power of this level.

What is the compressed energy? Kundalini Sakti.

What is Kundalini Sakti? Concentration power.

What is the common meaning of the word ‘Kundalini’? Hidden concentration power.

Kutilangi, Kundalini, Paramesvaree, Bhujangi Sakti, Ishwaree, Arundathi; these all names are synonyms.

In Kundalini yoga science what is meant by the coiled serpent symbol? It means that the yogi disciplined his own mind which is a poisonous serpent for the first time by coming into the 1st concentration level.

What are the meanings of the eye and the other 3 symbols in Ajna chakra symbol? Respectively beginning from the eye; seeing the past – present – future 3 times, going through the sky, teleportation to anywhere in 10000 galaxies, total mastery over all supernatural powers.

What is the Bindu? Concentration sign.

What is Ishta Devata? Concentration sign.

Savikalpa Samadhi means all 4 form plane meditative levels. The life span of the form Brahmic body that comes after death as a heritage of these form plane meditative levels can be easily measured and also it is little compared to the formless Brahmic bodies. Therefore these form meditative levels are called Savikalpa Samadhi.

Nirvikalpa Samadhi is the sphere of the infinity of space which is the first formless plane meditative level. The Brahmic life that receives as a heritage of this level has an extremely high life span which is like unable to measure. Therefore this formless meditative level is called Nirvikalpa Samadhi.

All Savikalpa Samadhi levels are bright due to the divine mind light. Nirvikalpa Samadhi is neither bright nor dark.

It is possible to recognize the bodies of all form brahmas. The light that comes forth from bodies of form brahmas blaze in all 10 directions. The body of a formless brahma is like a fine mist or a smoke, unable to recognize without using the divine eye. Unable to recognize clearly.

In Kundalini yoga these names which are; Amanaska, Advaitama, Raja Yogi, Samadhi, Unmani, Manonmani, Amarativa, Laya, Tatwa, Sunya, Asunya, Paramapada, Niralamba, Niranjana, Jiwanamukti, Sahaja, Turya, are all synonymous.

Student, understand the Kundalini yoga method easily by using these keys.

Kundalini yoga, Raja yoga, Kriya yoga, Astanga yoga; these all are similar things.

By using any of these meditations viz Mindfulness of respiration meditation, Fire kasina meditation, Light kasina meditation, White kasina meditation, Earth kasina meditation, Water kasina meditation, Yellow kasina meditation, Red kasina meditation, Blue kasina meditation, Space kasina meditation, Air kasina meditation; you can open all 7 Kundalini Chakras. Also can go even beyond this and acquire all 8 fixed meditative levels from these 11 meditation methods. Student, you must remember there are 10 concentration levels as a whole.

Astanga Yoga science:

The word ‘Astanga’ means 8 limbs. There are 8 Limbs of the Astanga yoga science. They are written below.

1) Yama: the five abstentions of the yogi. They are; non-violence to all beings, non-lying, non-stealing, not having sexual intercourse, not taking gifts from others.

2) Niyama: the five observances by the yogi. They are: keeping the bodily and mental purity, contentment with equanimity, becoming strong in the duties of an ascetic, studying the Dharma, surrendering to the god.

3) Asana: Practicing to gain fixity in meditation posture.

4) Pranayama: Practicing breath control for the concentration.

5) Pratyahara: Not thinking about external objects.

6) Dharana: Focusing on a single objective.

7) Dhyana: Completion of all 4 form trances.

8) Samadhi: Attainment of Turya state by coming to the 1st formless trance.

Aghor Yoga Science:

The Aghor yoga science is a variant of the Astanga yoga science. Aghor yoga science’s final goal is equal to the final goal of Astanga yoga science.

Aghor yoga term’s direct meaning is ‘Non-terrible yoga method’.

Aghor yoga term’s direct meaning is ‘Non-horrible yoga path’.

The one who came to the final goal in Aghor yoga is called an ‘Avadhut’.

The father of this Aghor yoga science is the Esteemed Rishi Dattatreya. Without a teacher, he himself found the secrets of yoga science by his own intelligence.

He abandoned the lay life at a very young age and became an ascetic.

Later on, he himself described an abnormal 24 teacher that showed him the yogic path in his early childhood.

For the benefit of many, I now introduce those 24 teachers to you.

1) Teacher Earth.

Observation: The Earth is disrespectfully trodden on by all creatures, but bears them all without complaint. People hurt earth by weapons and many other ways, but earth tolerates all.

-Rishi Dattatreya's Learning: So from the earth, I learned to accept all of life’s pleasures and pains with forbearance.

2) Teacher Wind.

Observation: Wind is of two types, Breath refers to the internal life forces and Air refers to the external movement of air. Breath is in all bodies but takes on the shape and form of the particular body it is in. Air passes everywhere but does not attach to any place.

-Rishi Dattatreya's Learning: So from Breath and Air I learned to avoid attachment to any place but to adapt to wherever I might find myself.

3) Teacher Space.

Observation: Space is one and all-pervading.

-Rishi Dattatreya's Learning: Ultimate truth is one and all-pervading.

4) Teacher Water.

Observation: Water cleanses, purifies.

-Rishi Dattatreya's Learning: From it I learned to be a source of purity.

5) Teacher Fire.

Observation: Fire burns things leaving only their essence.

-Rishi Dattatreya's Learning: A yogi should see in beings not all the false opposites like rich-poor, old-young, high-low, but only as ‘a being’ which is the essence.

6) Teacher Moon.

Observation: The one and the same moon appears to go through changes, waxing, waning, etc.

-Rishi Dattatreya's Learning: One thing only appears to go through changes such as birth and death.

7) Teacher Sun.

Observation: The Sun through most of the year draws up moisture but during the monsoon, the weather cycle results in all that moisture being released as rain. Thus all the living beings are nourished.

-Rishi Dattatreya's Learning: From the sun I learned to gather up all the energy normally dissipated in the body due to ignorance and expend it in austerity which leads to supreme intelligence of release.

8) Teacher Pigeon.

Observation: The pigeon has only one life partner. A pigeon once established a nest with a female pigeon in a forest. They lived together for years, laughing and having pleasure with each other. The female pigeon laid eggs that hatched into babies who were their parents' joy. Once, when the pair was out to find food for their children, a hunter came by and snared the chirping young ones in a bird net. The parents returned at that moment and seeing the fate of her offspring, the mother rushed towards them only to be caught herself. Seeing this, the father bird began to reflect: "I had the perfect life with all material comforts and a loving family. Now it is all gone. So what is the point of living?" Despondent and unaware, he didn't notice the hunter coming after him until it was too late and he too was caught.

-Rishi Dattatreya's Learning: From this, I learned that although pleasure is found in this world, it is transient and ends in pain. So it is better to renounce it. It is better to abandon the world.

9) Teacher Python.

Observation: The python is a big snake that is rather lazy. Instead of hunting for prey it just lies there and waits for prey to come to it.

-Rishi Dattatreya's Learning: From it, I learned not to seek to feed my appetite but to accept whatever comes my way.

10) Teacher Bee.

Observation: A bee flits from flower to flower to collect its essence as food and the flower is not harmed by it.

-Rishi Dattatreya's Learning: An ascetic should not trouble a particular patron by depending on him even though it is the householder's duty to provide alms to ascetics but go from house to house to lessen the burden.

11) Teacher Beekeeper.

Observation: Honey comes from another smaller species of bee. Like the bumblebee, it collects nectar from flowers for its food but unlike the former, it stores it up as honey in its hive. There it becomes a target for theft by bears and other animals, farmers, etc.

-Rishi Dattatreya's Learning: One should not store up much food and wealth by greed but only keep enough to stay alive for the moment.

12) Teacher Eagle.

Observation: A small eagle found some carrion and rushed away with it, constantly in fear that it would be taken away. Sure enough, a group of larger eagles who had no meat of their own came and stole it away from him. Unexpectedly the small eagle felt relief that he no longer had to worry about protecting the carrion. The small eagle calmly perched itself on the branch of a tree.

-Rishi Dattatreya's Learning: From this, I learned that possessions only make one fearful of their loss and it is better to renounce them all.

13) Teacher Ocean.

Observation: From close up, the ocean is roiling with waves but from a larger perspective it is perfectly still. Furthermore, though all the rivers of the world fall into the ocean it never becomes full.

-Rishi Dattatreya's Learning: Modification of the mind and the agitations of the outside world even though seemingly violent and unceasing, become nothing but stillness in concentration. Such a mind does not come to a change no matter what falls into it from the outside.

14) Teacher Moth.

Observation: A moth or other insect is irresistibly drawn towards light even when as in the case of a fire it will destroy itself.

-Rishi Dattatreya's Learning: The foolish seeker after desires will become a slave to them even to the point of self-destruction.

15) Teacher Elephant.

Observation: The elephant is a mighty beast; very hard to capture. But it has one weakness. In the rutting season, the smell of a female elephant will drive it wild and it will rush headlong to the source of that smell. A skillful hunter can use that to trap it.

-Rishi Dattatreya's Learning: Even those who are mostly unswayed by desire can be laid low if they have some lingering vice. A small desire is enough for destruction. Therefore, desire must be uprooted completely.

16) Teacher Deer.

Observation: A deer is hard to catch because it can run so swiftly. But the beguiling sound of a flute mesmerizes it into inactivity where a hunter can trap it.

-Rishi Dattatreya's Learning: A yogi must stay away from music and other things that exist only to beguile the senses. If not, he becomes ensnared in reincarnation.

17) Teacher Fish.

Observation: A fish is protected from hunters by living in the deep water. But clever humans attach bait to fishing lines. The fish gets caught on the hook in the very mouth that greedily relished the taste of the bait.

-Rishi Dattatreya's Learning: A wise man should not love tastes. A wise man should take food only for getting the energy necessary to do his duties not allowing torpor. The moth met its doom due to sight; the elephant due to smell; the deer due to sound; and the fish due to taste. Therefore a wise man must control all the senses correctly.

18) Teacher Whore.

Observation: In Videha country there lived a whore named Pingala. Each night she would dress in her finest most alluring clothes and ornaments and stand in the doorway of her home enticing passing men to come and spend the night with her for money and pleasure. One night many men passed by on the street and she watched them thinking "oh this one is rich" and "oh that one is handsome" but nobody came to her. As the hours wore on she became more and more depressed and anxious. Eventually, she gave up waiting for a lover altogether. And then she had an illumination. She realized she did not need outer things for happiness. Happiness and sadness occur within. From then on she decided to live a disciplined and moral life.

-Rishi Dattatreya's Learning: Without following useless things, without wishing for anything, ignoring the outer world; a spiritual truth seeker should move on the spiritual path in solitude and bliss.

19) Teacher Baby.

Observation: A baby has no sense of respect or offense. He may laugh or cry or sleep or wake but these are all fleeting states which are forgotten as they pass.

-Rishi Dattatreya's Learning: From this, I learned that emotions are impermanent and, like a baby, a yogi should just let them pass over him and be forgotten.

20) Teacher Girl.

Observation: A girl was of marriageable age and the parents of a suitor were to come and visit her. But they arrived unexpectedly when the girl’s own parents were away. So she welcomed them herself and quickly went into the kitchen to prepare something for them to eat. As she was grinding the flour, the many bangles on her wrists began clashing. The girl stopped, thinking “By hearing this sound, the guests will know I am preparing food myself and therefore they will know we do not have servants and that our family is poor”. So she removed all but two of the bangles and began grinding the flour again. Still, their sound could be heard. So she took one more off and was able to complete her task in quiet.

-Rishi Dattatreya's Learning: If there are a lot of people there will be unnecessary talks and clashes. Even with 2 people, it is the same. So it is better to stay in silence in complete solitude.

21) Teacher Snake.

Observation: A snake lives a solitary life, it does not remain in one place, it is silent in movement, and it does not build any kind of residence but finds shelter in whatever cave or hole that is available.

-Rishi Dattatreya's Learning: From it, I learned the code of conduct of an ascetic. To live alone, wander from place to place, not to engage with other people but pass silently, and to find shelter in any place.

22) Teacher Arrowsmith.

Observation: A certain arrow-maker supplied his weapons for the army of a king. He prided himself on his work and once was so engrossed in it that when the king with officers and soldiers came to meet him, he failed to see the king to salute him. Such was his excellent focus.

-Rishi Dattatreya's Learning: A yogi should meditate with a complete one-pointed focus like the tip of an arrow. Only such a practice of meditation leads to the supreme goal.

23) Teacher Spider.

Observation: Once a little spider built a nice cozy web. When a larger spider chased it, it rushed to take refuge in its web. But it ran so fast that it got entangled and was captured by the bigger spider.

-Rishi Dattatreya's Learning: One must not do wrong actions by body, by speech and by mind. If he do so, he will be entangled in his own wrong actions in the future. There is no safety to be found in the complicated nets of our own wrong actions.

24) Teacher Wasp.

Observation: The wasp builds a house from clay. Then wasp captures a caterpillar and sting it. Then wasp brings the caterpillar to its house and in a room it keeps the caterpillar and then lay an egg in that room. Then locking the caterpillar inside; the wasp covers the room completely by using clay. After sometime instead of a caterpillar a wasp comes out from the clay room by cracking it.

-Rishi Dattatreya's Learning: The one who constantly meditates on an object finally merges into it and also he abandons his former identity. By continuously meditating; one reaches the Brahmic pleasure.

The above mentioned 24 were the teachers of the Esteemed Rishi Dattatreya on Brahma science path.

After he became a Rishi and passed a longer time, and when a king asked him who is your teacher; the esteemed Rishi Dattatreya replied as thus.

Pranayama technology:

What is Pranayama? Pranayama is an exercise method that help gain concentration by controlling the breath. This gives an extra help gain concentration easily and pleasantly. However, Pranayama is not essential. Pranayama is based on a special fact.

Pranayama law:

That special fact is; when desires cease; breathing ceases. When breathing ceases; receives concentration. And also; when breathing ceases; desires cease. When desires cease; receive concentration. This is that fact. But I tell you again; if you are physically and mentally in good health, you do not need Pranayama at all.

Prana means the breathing that causes the existence of the body.

Jiva, the cause for the existence of body, life energy, life, breath, life force, respiration; these all are synonyms.

What is the meaning of Prana Ghatha? It means the destruction of breathing.

What is meant by the term ‘Apranaka Dhyana’ is forcibly keep stopping the breathing from the mouth and nose. Then when the air tries to go out from the ear, forcibly stopping it too and stopping completely the activity of breathing from these 3 doors.

What is Prani? It means a form that is created by earth, water, heat, air, and space elements and also breaths due to containment of consciousness element inside it.

The seat of Prana is the heart.

How come the heart becomes the seat of Prana? Because when the breathing stops; the heart also stops.

The seat of Siva is in between eyebrows.

How come the in-between eyebrows becomes the seat of Siva? Because the meditation sign and the Divine Mind Light sit on the in-between eyebrows.

What is Nadi? Though this word has several meanings; it is another name for sins.

What is Ida? Moon or Night or left nostril path.

What is Pingala? Sun or Day or right nostril path.

What is Sushumna? The prana working subtle without yogi not knowing it.

What is the special Manonmani condition? The prana coming in to the state of Sushumna and then yogi not knowing it; becoming subtle and even more subtle from the 1st concentration level to the 5th concentration level.

When the Prana exist in gross; the mind exist in gross.

When the Prana is gross then there is no any concentration level.

What is Pranayama Puraka? Inhalation.

What is Pranayama Rechaka? Exhalation.

What is Pranayama Kumbhaka? Keeping the breath inside the body.

The Prana ceases to exist at the wheel of command aka Ajna Chakra.

A Pranayama exercise should be done 4 times in a day with one time being 80 times. Therefore the full count in a single day is 320.

If he is tired he should take a rest from any yoga exercise.

Sitali Pranayama:

First, sit in your meditation pose. Keep your tongue in between your lips. The tongue should be protruded a little out from the lips. Then draw the air in, slowly from your mouth. Then keep that cold air confined inside the body as long as you can. And then expel the air very slowly through the nose. Here, breath is taken through the mouth but only exhale via the nose.

Important Sitali Pranayama cures colic, enlarged spleen, fever, disorders of bile, eliminate hunger and thirst of the yogi, and also counteracts poisons. Special Note – You cannot have results in one single day. You have to practice continuously every day for some time.

Hatha Yoga science:

What is Hatha yoga? In this world there exist sick people who like to go forth in the Brahma science, who like to attain trances. For healing such people and making them fit for excellent concentration; ancient merciful supreme Rishis invented the Hatha yoga science by using their Divine Eye. Hatha yoga is the supporting tortoise of Raja yoga. Those who have sicknesses that make them unfit for practicing concentration can practice Hatha yoga exercises and be healed. Usually, healthy people do not need to practice Hatha yoga. It becomes a waste of time.

Furthermore, practicing Hatha yoga alone without practicing any concentration meditation should not be done.

What is Usha-Pana? Drinking water in the morning as soon as one gets up after cleaning the teeth. This is Hatha Yogic treatment for constipation.

What is a Bandha? A kind of Hatha Yoga practice, a lock in Yogic posture.

Trataka exercise:

Create a very small mark on a wall or a plank. Sit in your meditation pose 4 – 6 feet away from the tiny spot and be calm. Now gaze steadily at that tiny mark without winking till your eyes are filled with tears. You should gaze as long as you can. Also, when doing this; keep your mind focused.

Important Trataka Hatha yoga exercise destroys all diseases of the eyes. Unsteadiness of the mind vanishes. Torpor is eliminated. Will power is developed. Kasina meditation practice is helped. Also, it helps to become clever in Sambhavi Mudra and to receive the Divine Eye.

Special Note – The small mark may be a created mark, a tiny white dot, or any tiny object. Meditation poses are not essential for sitting. If you want, you can sit on a chair and keep your backbone in 90 degrees.

Tantra Yoga science:

Tantra yoga is a yoga science that leads to the 7th concentration level.

Tantric yoga is also a synonym for Tantra yoga science.

Tantra yoga term’s direct meaning is 'thread-like yoga method'.

Tantra yoga term’s indirect meaning is 'subtle-nature yoga science'.

Tantrics practice a concentration meditation and attain the Jagadananda state.

Jagadananda state is the final goal of Tantra yoga.

The meaning of the term ‘Jagadananda’ is ‘Universal Bliss’.

What is Jagadananda state? It is the 7th concentration level.

The 7th concentration level is the sphere of the infinity of space.

Tantra yoga stages:

Tantric yoga names the 7 concentration levels by 7 different names. They are;

1) Nijananda stage – 1st concentration level.

2) Nirananda stage – 2nd concentration level.

3) Parananda stage – 1st form trance.

4) Brahmananda stage – 2nd form trance.

5) Mahananda stage – 3rd form trance.

6) Chidananda stage – 4th form trance.

7) Jagadananda stage – 1st formless trance.

From 1st concentration level to the 6th concentration level are called Nimilana Samadhi.

The special formless concentration in the Jagadananda stage is called Unimilana Samadhi.

Maha Yoga science:

What is yoga? Yoga means binding, unification, joining.

What is viyoga? Viyoga means unbinding, separation.

Maha yoga science means the great yoga science. Maha means great.

Who is guru? Gu means the darkness. Ru means the removal of it. Therefore whatever person or an object or a knowledge or a special intelligence or a book or an event that removes the darkness of ignorance and gives the light of wisdom is called the guru. Teacher is also a synonym.

What is yoga nidra? Concentration levels.

What is universal power? Concentration power.

What is Yoga science? Concentration meditation science.

What is Brahma science? Concentration meditation science is called Brahma science.

What is Brahma mantra? Concentration meditation science is called Brahma mantra.

Furthermore, in this world sometimes the same yoga science is called by different names.

What is Bhakti Yoga? Adoring munis and learning the words of munis is bhakti yoga.

What is Karma Yoga? Collecting meritorious karmas continuously by doing various good actions. (by body, speech and mind)

What is Brahma Patha? Brahma road is Form and Formless meritorious trances. Patha means road.

What is doing Samyama? Targeting the mind with the power of the 6th concentration level. The second meaning is focusing the mind.

It is called as ‘the yogi’ for the man who practices yoga.

Even if he is ill, even if he is elderly, if he has the zeal, he succeeds in yoga without a doubt.

The yogi must choose a safe and comfortable place for practicing the yoga science.

The novice yogi is called as ‘Arurukshu’ in the yoga science.

The one who practices yoga must eat moderately avoiding rigidity and torpor. He must not fill all of his stomach.

The yogi who is already in concentration levels but still has not made his way to the end of the yoga science is called as ‘Yunjana’ in the yoga science.

The one who came to the end of yoga science is called as ‘Yoga Rudra’.

Special Yoga facts:

These 5 facts are disturbances to the one who follows the yoga science:

1) Stupidity.

2) Arrogance.

3) Love.

4) Hatred.

5) Love for his own life.

Yogic path is destroyed by the following 13 causes:

1) By living in a wrong environment.

2) By over eating.

3) By exertion.

4) By talkativeness.

5) By adhering to rules such as “I eat fruits only” or “I bath every morning” or “I work only on a time table” etc.

6) By trying to win the others’ hearts.

7) By associating with women.

8) By associating with fools.

9) By destroying the solitude.

10) By loving high comfort.

11) By traveling often.

12) By unsteadiness.

13) By doing a powerful sin such as blaming a Rishi.

Success in the yogic path is accelerated by the following 7 causes:

1) Fearlessness.

2) Perseverance.

3) Discriminative intelligence.

4) Faith.

5) Aloofness from the company.

6) Continuous practice.

7) Honoring all Rishis who took this path before.

Ancients have said, the man who follows the yogic path should avoid from the evil-minded society, unsafe areas, fire, women, attachment to objects of enjoyment, activities that cause illnesses and discomfort, unwholesome food, excessive eating, fasting and all kinds of bodily exertions. Whether young, old, or too old; if he discards laziness, he gets success in the great yoga science. Success comes to him who is engaged in the practice. By just thinking about yoga, or talking about yoga, or arguing about yoga does not bring success in the Brahma science. Actions are essential.

Staying steadily for 3 hours or more in the meditation pose is called victory in the seat.

Attaining the trance with opened eyes is called ‘the Sambhavi Mudra’ by the supreme ancient Rishis.

A yogi is a master of himself. Why? Because he controls his mind.

If any day the yogi attains the first form trance; since that day the yogi is worshiped by the gods. Especially in the night, gods visit. The gods consider the yogi as a wish-yielding gem.

The one who practices the yoga science receives below divine abilities, psychic powers:

Kshudra siddhi (Micro powers) 5:

1) Trikala Knanam: Getting accurate information about the past, present, and future.

2) Advandvam: Cold and heat dual cannot disturb the yogi no matter how abnormally extreme they are.

3) Parachiththa Swaba: Feeling the nature of the minds of all creatures.

4) Pratistamba: Yogi is saved from the fire, water, weapons, and poisons.

5) Aparajaya: Even if 100000 enemies try to destroy the yogi; the yogi stays undefeated. The yogi becomes unable to be defeated by other people.

Guna pradana siddhi (General powers) 8:

1) Anurmimatvam: Bodily necessities like hunger and thirst do not disturb the yogi.

2) Dura Sravana: Ability to hear sounds in long distances like from distant galaxies.

3) Dura Darsanam: Seeing things that happen in long distances like in distant galaxies.

4) Manojava: Yogi can go anywhere in the universe according to his mind. The full teleportation.

5) Kama Rupam: According to his will, he can convert his form into a king, a god, a tree, an army, a stone or anything.

6) Svachanda Mrutyu: Ability to die anytime at his will.

7) Devanam Anudarsanam: Visiting the festivals of gods.

8) Sankalpa Samsiddhi: Receives anything he needs.

Yoga siddhi (Yogic powers) 8:

1) Avesa: Ability to possess or get into the other's bodies.

2) Chetaso Knanam: Knowing the thoughts of any creature.

3) Artanam Chandatakriya: Ability to control other people’s sense organs like eye, ear, body, etc.

4) Drushti: Seeing things that the ordinary human eyes cannot see.

5) Shrotam: Hearing sounds that the ordinary human ears cannot hear.

6) Smruti: Receives an abnormal superior memory.

7) Kanti: Ability to blaze light from his body at his will.

8) Ishtatak Adarsanam: Ability to become invisible at any time.

Brahma pradana siddhi (Brahmic powers) 8:

1) Anima: Ability to become small as an atom.

2) Mahima: Ability to become big as a planet or even bigger.

3) Garima: Ability to make his body heavy without a limit.

4) Lagima: Ability to make his body lite and go through the sky and walk on the water.

5) Prapti: Ability to be closer to anything. Such as touching the moon while standing on the earth.

6) Prakamya: Desire cannot affect him.

7) Ishatva: Ability to create anything.

8) Washitva: Ability to control nature and creatures according to his will.

The term 'Siddhis' means supernatural powers.

It is the nature of the mind, wherever the mind first attaches itself, it becomes stable there, and then it merges with it.

The end of great yoga science is the 4th formless trance. 10th concentration level. 8th fixed meditative level. The sphere of neither perception nor none perception. The whole yoga science ends here.

The one who came to this 10th level will be born in the sphere of neither perception nor none perception Brahma world.

The bodies of these brahmas cannot be known clearly. Only the divine eye can see them. And their bodies are like a smoke or a mist. In shape, it is equal to a human being. Their bodies are like a human created from an extremely fine smoke or a mist.

There are an immeasurable amount of galaxies in the universe. In every galaxy there exist sphere of neither perception nor none perception Brahma worlds.

What is meant by the ‘death has no access here’ or ‘will not become a victim of death’ in yoga science? It means liberation from the fear of death which means not birthing in 4 categories of the hell worlds after the death of the yogi.

Who is the Adi yogi? The omniscient Buddha who can do the supreme Yamaka supernatural manipulation is the Adi yogi. Yamaka supernatural manipulation is the gushing of water and fire at the same time from his body. This cannot be done by others who are clever at all super-normal functions. This can only be done by the omniscient Buddhas in the universe.

Rishis, Arhant monks, Alone Buddhas, Omniscient Buddhas; they all have mercy for the universe. Those supreme men do not create illusive puzzles to make trouble for humans and gods.

All illusive meanings added to the yoga science and Dharma; were done by the fools who expected unnecessary respect and who were empty by wisdom. Dharma was distorted by fake yogis and fake ascetics.

Men like us only remove the illusion of the world but do not imprison the world in illusion.

Men like us only solve the puzzle of the world but do not desert the world in a puzzle.

We who are Rishis, Arhant monks, Alone Buddhas, Omniscient Buddhas; do not expect an unnecessary respect. They do not shake in front of respect and disrespect for they are like stone mountains. (However, receiving a great merit to the person who adores them is another thing.)

Scenes saw by the divine eye segment:

A Buddhist monk whom we know well, once sees a vision by the divine eye intelligence. It is 4 divine horses who live in a heaven world. These divine horses were 7 feet in height. These heavenly horses had the colors of a peacock on earth. Indeed, the body of a horse had various colors similar to a peacock who lives in a human world. All divine horses were like that. They were unimaginably beautiful. Extremely beautiful! Green and blue were mixed well also. Imagine a well-bound 25 bundles of peacock tails; such tails were for these divine horses. That tail of a heavenly horse was gone toward backbone and bulged on the back and thereafter was fallen down. It is a majestic nature. Along the backbone of that heavenly horses; there were body hairs 1 foot long coming down to both sides. And the body hair color was similar to the tail feathers of a peacock that lives on earth. These divine horses were majestic horses who have an extreme life span, beauty, pleasure, and power.

Chapter 12: Concentration meditation mechanism. 卐

Chapter 12: Concentration meditation mechanism. 卐

When practicing a concentration meditation, what sign that comes forth clearly; the yogi should concentrate onto it. This is the mechanism of concentration meditations.

There may come forth signs more than one; each after the other. Then he should concentrate onto it. When a new one came the old one should be abandoned. Indeed you will not see that sign which you were concentrating on when the new sign arose.

By doing so, a meditation practitioner can acquire up to the 4th form plane meditative level without changing the mechanism by using any concentration meditation that is capable of giving that level.

In some rare cases, those who practice Kasina meditations see several Grasped signs. If this happens to you, then you should concentrate onto the biggest Kasina Grasped sign.

The sign will be visible in between eyebrows. If the sign is small, then you should make it bigger. By making it bigger you can concentrate very easily. That is the purpose behind making the meditation sign bigger.

If the sign appears small then think, then resolve “may this be big!” Then it instantly becomes big. Then again think “may this be bigger in 5 inches” then instantly it becomes 5 inches big. Then again think “be it 12 inches big” then instantly it becomes 1 foot big. Then again slowly you should spread it. As “may this be bigger as a car”, “may this be bigger as a house”, “may this be bigger as a village”, “may this be bigger as a city”… in the same manner you should make it bigger and bigger until it becomes like the great earth. As it becomes like a great ball, pervading everywhere.

The sign, the divine mind light; these all stay according to the will of the yogi. They have been fascinated now by the yogi. Therefore as a vehicle in a heaven world that moves according to the mind of the driver; these all behave according to the mind of the yogi.

Mechanism of concentration in brief:

In brief mechanism of concentration meditations is:

1) When the sign occurred; concentrate onto it.

2) When the pure image with divine mind light occurred; concentrate onto it.

This is how you go to the 6th concentration level.

Miscellaneous segment:

The human voice sound is a prick to the concentration practice.

What is concentration? Concentration means the dwelling of mind in meritorious thought generations undistracted by any.

And again, undistracting of consciousness element and attributes of consciousness element and unification into one objective is called concentration.

And again, it means not allowing one’s mind to be bent by the strong wind of passion. It is comparable to the unflickering flame of the lamp behind the glass cover.

Also, the even practice of mindfulness and energy is concentration. It is comparable to the evenness of oil in an oiled bowl.

Equilibrated thought, like the equalized energy of 4 horses of a chariot, is concentration. It is like the attentiveness of an arrow-maker scrutinizing the straightness of a shaft. It is like a drug that counteracts poison, because it removes resentment.

In the science of distinctive nature it is described as; what fixes the mind aright, causes it to be not dependent on any, causes it to be unmoved, undisturbed, tranquilized, and none-attached, and rightens the faculty of concentration and the power of concentration is called concentration.

The dwelling of the mind without any distraction is its salient characteristic. Destroying restlessness is its function. Tranquility is its manifestation. None-association with defilements and having bodily and mental pleasure are its near cause.

Who observes concentration? Namely, he who maintains the mind and the mental properties in a state of equilibrium. It is like the hand which holds a pair of scales evenly.

There are 4 main benefits that concentration can produce. They are;

1) Pleasant dwelling in the bliss and divine pleasure in this present life.

2) Exceedingly clear investigation of all objectives.

3) Acquisition of worldly 6 distinctive intelligences.

4) The attainment of perfection.

1. What is pleasant dwelling in the bliss and divine pleasure in this present life? Namely, one acquires concentration and is freed from corruption. He feels no any painful sensation. He becomes cool. Nothing hurts him. His mind arouses joy, partakes of the joy, and dwells pleasantly in the bliss and divine pleasure in the present life without even moving an inch of his body for a long time as long as he wants.

2. What is exceedingly clear investigation of all objectives? This means that a yogi acquires concentration and is not hindered by objectives. With the power of concentration; he investigates the aggregations, the sense-spheres, various other worlds, the elements, meanings, and others. He knows everything clearly. Everything becomes completely uncovered to him.

3. What is acquisition of worldly 6 distinctive intelligences? The yogi having acquired the concentration, develops 6 distinctive intelligences at the 4th form plane meditative level. Namely, distinctive intelligence of supernatural power caused by the mind, distinctive intelligence of supernatural power methods, distinctive intelligence of divine ear, distinctive intelligence of Knowing other’s thoughts, distinctive intelligence of recollection of past lives, distinctive intelligence of divine eye.

4. What is the attainment of perfection? The yogi having a concentrated mind, although yogi has yet to reach the stage of the Arhantship, may not fall back at all. One gains a good reward through concentration. One attains to ‘the form’, then to ‘the formless’ and to the perfection with the help of wisdom meditations. Perfection means nirvana. If couldn’t come to the perfection in this life, he will be born as a brahma after his death and in that world will come to the perfection. (Also the sage of sages has declared “those who practice even a little of the 1st form plane meditative level are able to join the retinue of brahma. All such are born in such a supreme world.)

What is the meaning of word ‘Abhibhayathana’? The literal meaning of Abhibhayathana is ‘Going beyond’. Abhibhayathana means the clever yogi’s coming to the 3rd concentration level going beyond 1st and 2nd concentration levels in an instant. The clever yogi who has mastered the art of concentration can attain any fixed meditative level directly without spending any time on first and second concentration levels. Methods of Going Beyond from unfixed concentration levels to a fixed trance are called Abhibhayathanas.

Methods of grasping:

There are 3 methods of grasping the meditation sign in concentration meditations. They are;

1) By seeing.

2) By touching.

3) By hearing.

Kasina meditations are an example for grasping meditation sign by sight. Air kasina and Anapanasathi are examples for grasping meditation sign by touch. Om meditation is an example for grasping meditation sign by audition.

9 obstacles for concentration:

How many main states are obstacles to the progress in concentration? Namely, 9 states are causes. They are; lust, hatred, indolence, rigidity, agitation, uncertainty, delusion, absence of joy, and absence of pleasure. All other evil demeritorious states are also obstacles.

8 causes of concentration:

How many main causes of concentration are there? Namely, 8 states are causes. They are; renunciation, none-hatred, brightness of mind, none-disturbedness, all skillful states, sustained application of thought, gladness, and those states that arouse intelligence of truth. These are the main causes of concentration.

7 requisites of concentration:

What are the requisites of concentration? There are 7 requisites of concentration. They are; virtue, contentment, shielding of the 6 faculties, moderation in drink and food, not sleeping in the first – middle and last watches of the night, the being intent on wisdom and a calm & quiet dwelling-place.

Here 6 faculties are eye, ear, nose, tongue, body and mind.

Types of concentration:

All concentrations can be divided into 2 categories as mundane concentrations and supramundane concentrations.

The acquisition of the Noble Fruit and The dissolution of perception and sensation trance are called ‘supramundane concentrations’. All other concentrations are mundane concentrations. Mundane concentrations are accompanied by fine corruption, are connected with fine fetters, and are bound.

And again there are 4 kinds in concentration. They are;

1) Will-concentration.

2) Effort-concentration.

3) Resolve-concentration.

4) Scrutiny-concentration.

Will-concentration is attained by means of the will. Effort-concentration is attained by means of effort. Resolve-concentration is attained by means of mind and resolve. Scrutiny-concentration is attained by means of scrutiny.

There are 4 practices in concentration. They are;

1) Painful practice of a man of slow wit.

2) Painful practice of a man of quick wit

3) Pleasant practice of a man of slow wit.

4) Pleasant practice of a man of quick wit.

To a man of dense passion and dull faculties; practice is painful. He gains concentration with slow wit.

To a man of dense passion and keen faculties; practice is painful. He gains concentration with quick wit.

To a man of rare passion and dull faculties; practice is pleasant. He gains concentration with slow wit.

To a man of rare passion and keen faculties; practice is pleasant. He gains concentration with quick wit.

Here, the faculties are; faith attribute of consciousness element, mindfulness attribute of consciousness element, perseverance attribute of consciousness element, concentration attribute of consciousness element, wisdom attribute of consciousness element.

Because of the density of passion, a densely passionate man overcomes passion with difficulty. Therefore, his practice is painful.

Because of the dullness of faculties, a man of dull faculties has to practice meditation assiduously for a long time and wake up his sluggish wit. Therefore, he is called a man of dull faculties.

On Kasinas:

The thought that is produced relying on that Kasina sign is called that particular Kasina meditation. It is that particular Kasina perception, identification. The training and undistributed dwelling of the mind are called practicing of it. Sending forth the mind into the kasina sign is the salient characteristic of a kasina meditation. The none-abandoning of the perception of that kasina sign is its function. Undivided thought is its near cause.

If the yogi acquires facility in one Kasina sign, all other Kasina signs follow.

If the yogi acquires facility in the 1st form plane meditative level through one Kasina. Yogi is able to acquire facility through the other Kasinas also and is able to cause the arising of the 2nd form plane meditative level.

If one has mastery in the 6th concentration level by one Kasina; all other Kasinas follow and he has mastery in the 6th concentration level by all Kasinas.

By changing the perception, a yogi can change the Kasina. For an instance, the yogi who dwells in fire Kasina is in the fire recognition. If he changes the recognition to the water; he immediately comes to the water Kasina. This is the mechanism of changing Kasinas.

The yogi who is in the 6th concentration level in the light Kasina, if changes the light perception into earth element; he immediately comes to the 6th concentration level in the earth Kasina.

Except for the consciousness Kasina, all other Kasina meditations are causes of supernatural powers.

All symbol meditations give benefits of light Kasina. However, symbol meditations give concentration slower than Anapanasathi meditation and Kasina meditations.

White Kasina and Light Kasina meditations are ideal for any person. If someone is unsure about what to practice as his meditation; then he should choose either white Kasina or light Kasina.

Attention and concentration:

This is the difference between attention and concentration: attention is an ordinary thing. Concentration is something that brings concentration levels. Attention and concentration may look similar. But it is not similar. In attention, thought generations are mixed with 5 dark covers. In concentration thought generations have one single objective and are not mixed with 5 dark covers of mind.

Is it possible to concentrate onto music? No. Where there is changing that is not an objective for concentration. By trying to concentrate on such changing things; one never comes to any of concentration levels. Movies, musics, driving a car are things that cannot be concentrated upon. But one can do these things in a high attention. Also, it is possible to concentrate upon a not changing sound. But that method, which is concentrating onto a steady sound alone is somewhat hard and will bring concentration very slowly. Mixed with a form like in a kasina meditation, gives faster results. Sometimes a steady sound is used as a barrier to outside changing unsteady sounds. A yogi must remember changing is distraction. Therefore music is about distraction. Concentration means one single objective becoming high.

Other information:

What is the color of the divine mind light, is it red or white or pink? The color of the divine mind light depends upon the thought of the yogi. According to the thought; color changes.

Is it possible to walk while in the first concentration level? Yes, it is possible. While in that concentration level one can do any activity.

Is it possible to walk while in the 2nd concentration level? Yes, it is possible. While in that concentration level one can do any activity.

Can a person in 4th form plane meditative level which means 6th concentration level think? Yes. But then his mind comes to the 2nd concentration level and stays there with the power of the 6th concentration level. And he can think deeply about any matter.

Can a person in the sphere of nothingness think? Yes. But then his mind comes to the 2nd concentration level and stays there with the power of the 9th concentration level. And he can think deeply about any matter.

Can a person in the 4th form plane meditative level walk? Yes. He can.

Is it possible to think while in form or formless trances? Yes and no. while inside of it outer thoughts do not occur. But if tries to think then his mind automatically comes to the 2nd concentration level and stays there with the power of the previous concentration level. And he can think deeply about any matter in this new state.

The inclination of the mind makes the getting out from the trance.

Is it possible to walk while in the 1st formless plane meditative level? No. It is not possible to walk while in the formless meditative levels.

If someone dies with the capability of entering into formless trances, does not he receive a form after his death? He receives a form but it is exceedingly fine. It is extraordinary. It is like a mist or a smoke. His body is like a very thin mist, only a person who has the divine eye can see it. No other living being in the universe including form brahmas can see them by using their normal eyes. Most living beings do not even know the existence of the formless brahmas. Because their form is extremely unclear and hard to recognize; they are named ‘formless’. Therefore, because of the exceeding fineness of their form, they are called; the formless brahmas.

Any person who does not have faith, who does not trust the path, who is uncertain, who does not trust Dharma; cannot attain 1st concentration level. What to tell about other levels. Have faith. Faith is essential. Because this is a task about consciousness element. Faith makes the consciousness element soft. And makes certainty. Therefore, he acquires meditative levels.

Paying attention to hateful things and thinking hateful thoughts steadily is generally called as the wrong concentration.

Practice dispassion often. Live with the perception of dispassion.

Neglect – ignore completely what are useless to you and your meditation. This neglecting decreases the distraction of the mind. And increases the concentration of the mind.

Remove remorse and love before starting any meditation.

Wherever the mind attaches itself first, it becomes steady there; and then it becomes absorbed in it.

Either by hatred, either by love, either by jealousy; if one concentrates onto a single point, eventually his defilements will be calmed down and he will acquire the trances. And therefore purity and perfection or the birth of the world of brahmas.

Because concentration sends someone to heaven or to a brahma world in any case if any danger happens to him; there is no other friend like concentration.

Even if one took the help of a plain sound for practicing concentration; that sound will automatically stop at the first concentration level.

Body, mind, and breath are stilled in the concentration.

How to practice the perception of light? When the night came, think about the daytime environment and try to see accordingly. With light everywhere. Practice till you can see some light everywhere by your imagination. Now resolve “now it is day time”. Stay with that luminescent mind in the whole night without letting the cover of drowsiness and laziness to overcome you. This is a help to obtain the divine eye intelligence. Also, you can concentrate onto any light, say moon or starlight.

Perception of light is nothing but the recognition of light. You can come to that recognition of light by using any means necessary, and then you are in it.

The concentration flow becomes steady by habit. Then there will be automatic concentration.

One is capable of concentrating onto a vehicle by thinking steadily about it. By steadiness; concentration happens.

Even a bit of concentration without coming into any concentration level means a good awareness. No rigidity and torpor there.

Even if you are the worst sinner in the world; meditations can purify you.

Practicing a meditation sporadically makes it does not give its results. So practice continuously.

A person becomes powerful under the influence of any concentration level.

If someone can take (move) his own consciousness element into the 4th form trance; that consciousness element becomes exceedingly powerful and therefore receives supernatural powers that work according to his mind, his thoughts.

Concentration mediation science is called Yoga science. It is also known by the name Brahma science.

8 Masteries in concentration:

These are the eight dimensions of mastery in concentration. ‘Abibayathana’ is also a synonym for these. ‘Surpassing faculty’ is also a synonym for these.

(1) “One sees less external beautiful or ugly forms. Then he thinks ‘I will see, I will know’ beyond these and comes to a single perception of form internally, immediately. This is the first dimension of mastery.”

(2) “One sees immeasurable external beautiful or ugly forms. Then he thinks ‘I will see, I will know’ beyond these and comes to a single perception of form mentally, immediately. This is the second dimension of mastery.”

(3) “One sees less external beautiful or ugly forms. Then he thinks ‘I will see, I will know’ beyond these and comes to a single perception of formless internally, immediately. This is the third dimension of mastery.”

(4) “One sees immeasurable external beautiful or ugly forms. Then he thinks ‘I will see, I will know’ beyond these and comes to a single perception of formless internally, immediately. This is the fourth dimension of mastery.”

(5) “One sees external blue forms; blue in their color, blue in their features, blue in their glow. Just as a flax-flower is blue, blue in its color, blue in its features, blue in its glow, or just as Benares muslin, smooth on both sides, is blue, blue in its color, blue in its features, blue in its glow. Then he thinks ‘I will see, I will know’ beyond these and comes to a single perception of formless mentally, immediately. This is the fifth dimension of mastery.”

(6) “One sees external yellow forms; yellow in their color, yellow in their features, yellow in their glow. Just as a Kannikara-flower is yellow, yellow in its color, yellow in its features, yellow in its glow, or just as Benares muslin, smooth on both sides, is yellow, yellow in its color, yellow in its features, yellow in its glow. Then he thinks ‘I will see, I will know’ beyond these and comes to a single perception of formless internally, immediately. This is the sixth dimension of mastery.”

(7) “One sees external red forms; like blood, red in their color, red in their features, red in their glow. Just as a bandha-jivaka-flower is red, red in its color, red in its features, red in its glow, or just as Benares muslin, smooth on both sides, is red, red in its color, red in its features, red in its glow. Then he thinks ‘I will see, I will know’ beyond these and comes to a single perception of formless mentally, immediately. This is the seventh dimension of mastery.”

(8) “One sees external white forms; white in their color, white in their features, white in their glow. Just as the morning star is white, white in its color, white in its features, white in its glow, or just as Benares muslin, smooth on both sides, is white, white in its color, white in its features, white in its glow. Then he thinks ‘I will see, I will know’ beyond these and comes to a single perception of formless internally, immediately. This is the eighth dimension of mastery.”

4 Apexes:

Here I teach you 4 apexes of 4 immeasurable meditations. 4 apexes are transitions of meditative objectives of these meditation practitioners. These transitions do not automatically happen. These mental transitions are rare.

1) Apex of loving-kindness meditation is equanimity.

2) Apex of compassion meditation is infinite is the space. (By going beyond form plane considering form is the cause for suffering)

3) Apex of appreciative-joy meditation is infinite is the consciousness.

4) Apex of equanimity meditation is nothingness.

Samadhi terminology:

Now, rishi Brahmadeva explains the Samadhi terminology. There are 34 terms.

1> What is Samadhi? Concentration.

2> What is Aparna Samadhi? All 8 both form and formless fixed trances.

3> What is Apanna Samadhi? All 8 both form and formless fixed trances.

4> What is Arupa Samadhi? All formless plane meditative levels.

5> What is Asanna Samadhi? The special concentration in the 6th concentration level with the consideration of, with the aim to be without perceiving, to be mindless, to be without the perception.

6> What is Asamprajnata Samadhi? All formless plane meditative levels.

7> What is Anenja Samadhi? All formless plane meditative levels.

8> What is Alambana Samadhi? All form plane meditative levels.

9> What is Anapana Samadhi? The concentration that is born of mindfulness of respiration meditation.

10> What is Dhyana Samadhi? All 8 both form and formless fixed trances.

11> What is Dharmamegha Samadhi? All formless plane meditative levels.

12> What is Jhana Samadhi? All 8 both form and formless fixed trances.

13> What is Miccha Samadhi? The paying attention continuously to thoughts with 3 roots of sins which are love, hatred, ignorance.

14> What is Maha Samadhi? The special death of a yogi.

15> What is Nimilana Samadhi? All form plane meditative levels. And also the other meaning is ‘attaining the concentration with closed eyes’.

16> What is Nirbija Samadhi? All formless plane meditative levels.

17> What is Niralambana Samadhi? All formless plane meditative levels.

18> What is Nirodha Samadhi? This is the dissolution of perception and sensation trance. This trance is supramundane. This trance causes for the cessation of the mind while having a body. Only Buddhists can attain this Samadhi. Nirodha means ‘complete cessation'.

19> What is Nirvikalpa Samadhi? All formless plane meditative levels.

20> What is Phala Samadhi? The concentration on the 4 supramundane fruits. Only a Buddhist can attain this Samadhi.

21> What is Rupa Samadhi? All form plane meditative levels.

22> What is Savikalpa Samadhi? All form plane meditative levels.

23> What is Sabija Samadhi? All form plane meditative levels.

24> What is Savitarka Samadhi? The concentration with ‘Initial application of thought’. A none-automatic concentration.

25> What is Savichara Samadhi? The concentration with ‘Sustained application of thought’. A none-automatic concentration.

26> What is Sa-ananda Samadhi? The bliss-filled automatic concentration that becomes at the 2nd form trance.

27> What is Sa-sukha Samadhi? The pleasure-filled automatic concentration in the 3rd form trance.

28> What is Sa-asmita Samadhi? The equanimity-filled automatic concentration in the 4th form trance.

29> What is Sthula Samadhi? All form plane meditative levels. And also the 1st, 2nd, 3rd, concentration levels. And also the other meaning is ‘gross concentrations’.

30> What is Sukshma Samadhi? All formless plane meditative levels. And also the other meaning is ‘subtle concentrations’.

31> What is Samprajnata Samadhi? All form plane meditative levels.

32> What is Sahaja Samadhi? All formless plane meditative levels. And also the other meaning is ‘natural working state of a yogi who attains any formless trance’. Sahaja means ‘effortless & intrinsic’.

33> What is Upachara Samadhi? The 2nd concentration level. Also known as ‘access meditation’.

34> What is Unimilana Samadhi? All formless plane meditative levels. And also the other meaning is ‘attaining the concentration with open eyes’.

Concentration meditation packages:

You can choose a concentration meditation package listed below and start practicing. These meditation packages will give you good benefits in a short time. A maximum of 30 minutes are enough for a secondary meditation. These secondary meditations were carefully chosen and in one package you should practice all the secondary meditations. These secondary meditations will support the main meditation. (Practicing secondary concentration meditations are always an optional thing)

1) 1 main meditation and 4 secondary meditations: Anapanasathi meditation with Recollection of the Buddha, Mindfulness of death, Mindfulness of body and Loving-kindness meditation.

2) 1 main meditation and 4 secondary meditations: Fire kasina meditation with Recollection of the Buddha, Mindfulness of death, Mindfulness of body and Loving-kindness meditation.

3) 1 main meditation and 4 secondary meditations: White kasina meditation with Recollection of the Buddha, Mindfulness of death, Mindfulness of body and Loving-kindness meditation.

4) 1 main meditation and 4 secondary meditations: Light kasina meditation with Recollection of the Buddha, Mindfulness of death, Mindfulness of body and Loving- kindness meditation.

5) 1 main meditation and 4 secondary meditations: Anapanasathi meditation with The perception of the bony, Recollection of the Dharma, Mindfulness of death and Loving-kindness meditation.

6) 1 main meditation and 3 secondary meditations: Anapanasathi meditation with Recollection of virtue, Mindfulness of body and Loving-kindness meditation.

7) 1 main meditation and 3 secondary meditations: Anapanasathi meditation with Recollection of liberality, Mindfulness of death and Mindfulness of body.

8) 1 main meditation and 3 secondary meditations: Loving- kindness meditation with Recollection of the Dharma, Determining of the elements and Mindfulness of body.

9) 1 main meditation and 2 secondary meditations: Anapanasathi meditation with Mindfulness of body and Loving-kindness meditation.

10) 1 main meditation and 2 secondary meditations: Any Kasina meditation with Mindfulness of body and Loving-kindness meditation.

If he has the enthusiasm, he will succeed in yoga regardless of his health or age.

A man who has achieved a concentration level becomes tranquil and abstains from all sins.

One must not stop practising a meditation until he obtains the full liberation.

Scenes saw by the divine eye segment:

A Buddhist monk whom we know well, once sees a vision by the divine eye intelligence. It is a devil. Devils normally love darkness. This devil is 6 feet in height. He seemed massive. He was like a human in shape. He was black in color. He was not wearing anything for the top. His top was uncovered. He was wearing a piece of cloth till his knees as his bottom garment. There were big bracelets on both of his hands. He had a long hair till his shoulders. His nature was like a huge, very strong boxing champion on earth. There were some other devils behind him as his crowd, they looked like shadows. The leader devil was like a majestic, black, massive human man.

Chapter 13: Attaining 4 form meditative levels. 卐

Chapter 13: Attaining 4 form meditative levels. 卐

All 4 form meditative levels can be attained by these meditations only. They are;

1) Fire kasina meditation.

2) Light kasina meditation.

3) White kasina meditation.

4) Earth kasina meditation.

5) Water kasina meditation.

6) Yellow kasina meditation.

7) Red kasina meditation.

8) Blue kasina meditation.

9) Space kasina meditation.

10) Air kasina meditation.

11) Anapanasathi meditation.

12) Om meditation.

To attain up to the 4th form plane meditative level which means the 6th concentration level there is only one mechanism. That is, when practicing concentration upon these meditations each sign that comes forth clearly is the new sign that you should concentrate onto.

When the pure image aroused; you should concentrate onto the pure image. When concentrating on to pure image you will go deeper and deeper into the 4th form plane meditative level.

To make it more easier to concentrate; gradually increase the pure image till become like a vast ball by size similar to the great earth.

The pure image arises in the 2nd concentration level.

The mechanism of concentration meditations is well explained by me in Chapter 12.

As you go forth in concentration levels, the only thing that needs to do is charming each fixed meditative level.

One concentrates onto an image with divine mind light which is form. Therefore first 4 fixed trances are called form trances – form plane meditative levels.

The yogi while he is in the 4th form plane meditative level; does not breath. The fire, the water, the poisonous gas, the weapon will not harm him. He is incapable of being defeated by others. The same applies to all formless meditative levels.

That’s it.

Scenes saw by the divine eye segment:

A Buddhist monk whom we know well, once sees a vision by the divine eye intelligence. This is a goddess who lives in a luxurious heaven world. This goddess was 6 feet tall. She was wearing a beautiful garment like an Indian saree which wears by actresses. Garment’s pattern and nature were such. That saree was mixed with blue colour, green colour, purple colour, and ash colour and was glowing well blazing light. She was wearing a blouse that has long hands till to her elbows. In the saree and in the blouse where they cross each other; the above 4 colours were mixed nicely. Through the blouse and the saree, the body was not uncovered to the outward from any place. The goddess was wearing a belt over the saree. The width of the belt is 4 inches. There was an illuminating wheel-like jewelry created from a gem on the front side of the belt. Also, there were many glowing pearls and gems embedded around the belt. The hair of the goddess was long till her knees. The hair was cleverly braided and fallen down. There was a tiara on the goddess’s head. Its figure was like a human ring. White blazing gems were embedded in the tiara. On her neck, there were 9 necklaces. These all necklaces were long till her thighs. These all necklaces were woven with small pearls, small gems, and gold. Among these necklaces, there was one special necklace. It was long till her navel only. And there was a bright gem located in the last part of that special necklace. By size, that gem is equal to an orange fruit on the earth. That gem radiates a bright light equal to a 100-watt bulb on the earth. In short, she is a beautiful goddess like a one who has a big necklace with a light bulb on it. Typically, goddesses are very playful. But this goddess was not like them. She is calm. She has a majestic nature. Yet she seemed a goddess who is very humble.

Chapter 14: Attaining 4 formless trances. 卐

Chapter 14: Attaining 4 formless trances. 卐

By using any of the below 12 meditations; the yogi must have attained the 4th form plane meditative level in order to attain formless meditative levels. They are;

1) Fire kasina meditation.

2) Light kasina meditation.

3) White kasina meditation.

4) Earth kasina meditation.

5) Water kasina meditation.

6) Yellow kasina meditation.

7) Red kasina meditation.

8) Blue kasina meditation.

9) Space kasina meditation.

10) Air kasina meditation.

11) Anapanasathi meditation.

12) Om meditation.

Without the 6th concentration level which means the 4th form plane meditative level, no one can attain formless trances.

In formless trances one concentrates on to an intrinsic nature. The yogi does not concentrate on to a form. Therefore they are called formless meditative levels – formless trances.

The yogi does not breath while in formless trances.

Formless trances are neither bright nor dark.

Formless meditative levels are exceedingly sweet than all the form plane meditative levels.

No matter how big the sound is; the yogi hears nothing while he is in any formless meditative level.

As the 6th concentration level which is the final form plane meditative level has equanimity and unification of mind as its trance components; all formless meditative levels also contain equanimity and unification of mind as their trance components.

If so, how do the formless trances become so different from the 4th form trance? The difference is in the objective.

In formless concentration levels; the consciousness is very fine. Finer than it was in the form plane meditative levels.

The 10th concentration level which is the 4th formless trance is exceedingly fine.

Attaining from 1st formless trance to 4th formless trance are taught systematically below. Read on this book...

Sphere of the infinity of space:

Here are the instructions to attain the sphere of the infinity of space. This is the 1st formless meditative level. The 7th concentration level. 5th fixed trance.

The yogi who is in the 4th form plane meditative level now should consider making his consciousness element more finer.

The yogi who already attained the 4th form plane meditative level now should spread the divine mind light everywhere limitlessly.

When you resolve for that you see it instantly.

Now when you have spread the pure image with divine mind light everywhere without any limit; now resolve “may this light vanish!”.

Now light vanishes immediately.

Now this space that is seen by the mind has no limit.

Now your objective is this extraordinary space. Concentrate onto this space thinking as “infinite is space” or “space is infinite” or “infinite space” or “limitless space”.

This is how a meditation practitioner attains the 1st formless trance.

The people who know the cause and effect circle call this ‘the sphere of the infinity of space’. Atheists call this ‘Void’. Sankya philosophers name this ‘Purusa’. The Kundalini yogins call this ‘Sahasrara Chakra’. Isvara creationists call this ‘Paramesvara’. Those who believe in almighty god call this ‘the Almighty god’. Kala (Time) doctrinists call this ‘Kala’. Furthermore, Madyamikas call this ‘Madyama’. Naturalists and those who say all religions are one call this ‘All-pervading Principle’. Some Yogins call this ‘Isa’. People who believe in Saivagama call this ‘Siva’. Vedantians call this ‘Non-dual principal’. Soul doctrinists call this ‘Paramathman’. ‘Krishna’, ‘Sunya’, ‘Laya’, ‘Turya’ and ‘Moksha’ are also synonyms for this state. Furthermore, Brahmavadins call this ‘Parabrahman’. Vijnana doctrinists call this ‘Maha-Vijnana’. Tantrics call this ‘Jagadananda stage’. This is the end of Aghor yoga science. In that yoga science; the one who came to this place is called an ‘Avadhut’. Also, this is the ending place in the Astanga yoga science which means Raja yoga. In that yoga science; the one who came to this place is called a ‘Jivan Mukta’. ‘Chinmatra’, ‘Akasa’, ‘Kevala’, ‘Kaivalya Pada’, ‘Parama Pada’, ‘Atman’, ‘Arupa mind’, ‘The mindless state’ and ‘Non-fluctuating nature’ are also synonyms for this state. Also in the 4 Vedas which are Rig, Yajur, Sama, Atharvan; this is the end. God realization is also a synonym for this state.

Sphere of the infinite consciousness:

Here are the instructions to attain the sphere of the infinite consciousness. This is the 2nd formless meditative level. The 8th concentration level. 6th fixed trance.

The yogi who already attained the 1st formless meditative level which is infinite is space now should consider making his consciousness more finer.

Then you should think; "the consciousness that is all over this infinite space is infinite."

Recognize the nature of consciousness element that is concentrated onto limitless space.

Then arise that perception on consciousness.

Try repeatedly. Concentrate onto that perception.

Thinking “infinite is consciousness”, “infinite is consciousness” in no long time you attain the 2nd formless meditative level.

Moksha is also a name for this state.

Sphere of nothingness:

Here are the instructions to attain the sphere of nothingness. This is the 3rd formless meditative level. The 9th concentration level. 7th fixed trance.

The yogi who already attained the 2nd formless meditative level which is infinite is consciousness now should consider making his consciousness more finer.

Now while in the 2nd formless meditative level; think about the emptiness of the 1st formless meditative level – the infinite is space. Now it is not here. Think of its not existence now. Check by your present mind the none existence of the previous mind – the infinite is space mind.

Now arise the perception of nothingness.

Try repeatedly, thinking as “there is nothing whatsoever” or “there is nothing” or “nothing is there” or “nothing”.

By trying like this the 3rd formless meditative level will arise. Consciousness will be concentrated onto the emptiness. Then keep concentrating into it.

Moksha is also a name for this state.

Sphere of neither perception nor none perception:

Here are the instructions to attain the sphere of neither perception nor none perception. This is the 4th formless meditative level. The 10th concentration level. 8th fixed trance.

The yogi who already attained the 3rd formless meditative level which is ‘there is nothing' now should consider making his consciousness more finer.

He should think ‘this perception is a disease, a boil, a thorn. None-perception; this is right, tranquil and lofty.’

Now enter into the 3rd formless meditative level and arise from it. Then think about that previously existed formless meditative level's nature as “this is fine, this is calm, this is delicious, this is sweet”.

Now concentrate to that fine abnormal sweetness as “sweet” or “this is sweet” or “this is fine” or “this is calm”.

Now when trying; a new mind will be born taking its objective as the extraordinary nature of the previous 3rd formless meditative level.

This new state’s objective is the subtle nature of the 3rd formless trance but not the objective of the 3rd formless trance itself.

This mind concentrates onto the nature of the previous formless meditative level and is exceedingly fine. It is impossible to make the consciousness element more subtle than this. This is the end.

This is the end of Brahma science. This is the end of Brahma mantras. This is the end of great yoga science. This is the end of all concentration meditations. Maha Moksha is also a name for this state.

Congratulations! You have now attained the mastery of concentration. You are now in the finest level.

Miscellaneous segment:

Among the natures which are named as Form, Sensation, Perception, Formation, Consciousness; the Perception is special recognition. By changing the Perception alone; one can change all other natures too.

In formless trances no matter how big the sound is; the yogi is not disturbed by it.

The fineness of the sphere of neither perception nor none perception is beyond the power of describing power of words.

The space is 2 types. They are; The space with divine mind light and the space without form.

Due to form, beings come to destruction. Due to form; the being with a form is attacked by weapons, bitten by serpents, etc. And comes to grief. The one who analyzes the dangers of form will easily come to the formless trances. In this universe, all formless trances are extremely special.

Student, all formless trances have an extraordinary neither bright nor dark innate nature. If I show you by the words, that is how I can do it.

In the universe; there exist only these 10 concentration levels. There is nothing more. All Yoga sciences stop at one of them.

All 10 concentration levels are mundane.

Scenes saw by the divine eye segment:

A Buddhist monk whom we know well, once sees a vision by the divine eye intelligence. It is a ghost girl. Perceptions from inhuman worlds are always dark. Perceptions from god worlds and brahma worlds are always bright. The minds of inhuman beings are always filled with greed, fear, and hatred. Normally poor these inhuman beings consider everyone to be their enemy. Inhuman worlds are often extremely distorted worlds. This inhuman girl was living inside a human house on earth. Perhaps it is the house she lived in before she died. She looked like a 25 years old human girl. She was living in a bedroom of that house which belongs to some human beings. At the time when sees that bedroom by the divine eye; it was clean and neat. There were no human beings in that bedroom at that moment. No one was around and it looked desolate. Monk felt that this is the room she used when she was a human girl. The bedroom’s bed was neat and had a black bed sheet with one pillow. The room was very calm and motionless. And now, instantly from the bed’s bedsheet; there arose an inhuman girl, making her body coarse. Then she went away from the bedroom. In a moment, she came back to the room and went into the bedsheet to sleep again. But now there is none on the bed. The bedsheet also stay neatly again. That means ghost girl lives under that bed. But no human being can see her. No one thinks that there is a ghost girl inside this bedroom’s bed. This ghost girl was wearing a frock. Even if she is a youth; she seemed very lurid. She walked like a dead body walking inside a room. Her face expressed fear and high desire. Her face expressed a mental state like “oh I will lose my place!”. This female inhuman being creeps inside the bedsheet with a great greed like a cow goes to a water pit in a great drought. She goes inside the bedsheet and sleeps there. Perhaps she died by a deadly sickness at this house when she was a human girl.

Chapter 15: About supernatural powers. 卐

Chapter 15: About supernatural powers. 卐

All supernatural powers can be obtained at the 4th form plane meditative level. To arise abilities of super-normal powers; one needs the 6th concentration level. Therefore a yogi should be clever in it. In low concentration levels, it is possible to do weak psychic power things. But that is not the real supernatural power. For complete command over supernatural powers; it is essential the 6th concentration level.

When coming out from the 6th concentration level; the consciousness element comes directly to the 2nd concentration level with the power of the 6th concentration level and stays there.

The 2nd concentration level is a sense plane concentration level.

To switch between Kasina meditations; change the recognition. For an instance, in Space kasina one is in the space recognition. By changing the space recognition into light recognition; the yogi immediately switches to the light kasina. By changing the space recognition into yellow perception; the yogi immediately switches to the yellow kasina.

4th form plane meditative level trance components are equanimity and unification of mind.

The yogi while he is in the 4th form plane meditative level; does not breath.

6 distinctive intelligences:

These are the 6 distinctive intelligences. The consciousness element that has acquired these distinctive intelligences can do almost anything. Listed below according to the difficulty level of acquiring.

1) Distinctive intelligence of supernatural power caused by mind: By this intelligence the yogi can create various bodies either equal to him or not equal to him and make them do various activities. These created bodies are perfectly completed by all body parts. They look like real living beings. If the yogi wants he can create even a million. These created bodies have no life principles.

2) Distinctive intelligence of supernatural power methods: By this intelligence the yogi can do anything.

3) Distinctive intelligence of divine ear: By this intelligence the yogi can hear sounds in invisible worlds and in visible worlds up to 10000 galaxies distance. Alone Buddhas' range is more than that. And there is no limit for the lord Buddha.

4) Distinctive intelligence of knowing others’ thoughts: By this intelligence the yogi can know thoughts of any being – what they are thinking, in invisible worlds and in visible worlds up to 10000 galaxies. Alone Buddhas' range is more than that. There is no limit for the reverend Omniscient One.

5) Distinctive intelligence of recollection of past lives: By this intelligence the yogi can see past lives of him up to 40 great aeons. If he is a Buddhist that knows the cause and effect circle he can see up to 100000 great aeons. This difference is due to 2 reasons. Alone buddhas' range is more than that. There is no limit for the sage of sages.

6) Distinctive intelligence of divine eye: By this intelligence the yogi can see anything in past or in present or in future up to 40 aeons and in 10000 galaxies both in the visible world and invisible worlds. Can see past lives of other beings. Can see karmas and its results too. The divine eye can see and know various things. If he is a Buddhist that knows the cause and effect circle he can see up to 100000 great aeons to past and to future. This difference is due to 2 reasons. Alone buddhas’ range is more than that. There is no limit for the reverend Omniscient One.

4 Legs of supernatural powers:

I am going to write the true meanings of the 4 legs of supernatural power. Now listen student.

1) Leg of Will.

2) Leg of Effort.

3) Leg of Resolve.

4) Leg of Scrutiny.

What is the Leg of Will? The necessity to do some supernatural power action.

What is the Leg of Effort? The necessary energy level for supernatural powers which means the 6th concentration level.

What is the Leg of Resolve? Trying to make it happen.

What is the Leg of Scrutiny? The intelligence that is appropriate for each place.

By using these 4 legs a yogi moves to supernatural power actions.

I will now mention a few of the gifts the Brahma science gives to a yogi. Just a few gifts.

Stopping hunger:

In order to stop hunger, first make the mind somewhat concentrated. A small concentration is necessary. Then target the throat and keep your mind there. Now resolve “May this hunger vanish”. For this cessation of hunger; you don’t need any concentration level.

Sending telepathy messages:

Sending telepathy messages means sending a message from one mind to another mind. This is the procedure. Come to the 2nd concentration level. Now take the other person’s image onto in between eyebrows. Give the message or the thought or the manipulation. No matter the distance; he will receive it.

Healing bleeding wounds:

For healing bleeding wounds this is the procedure. Come to the 1st concentration level. Now target your wound. Now resolve “may this be healed”. The wound will heal faster. However, due to this is not the 6th concentration level; there will be no instant healing.

Avoiding enemies:

This is the procedure for avoiding enemies. Come to the 1st concentration level. Now target enemies or modes of enemies. Now resolve “May they will not find me”. The enemies will miss the yogi.

For complete avoiding from enemies; this is the procedure. Come to the 6th concentration level. Now arise from it. Now target enemies or appearances, modes of enemies. Now resolve “May they will not find me”. Even the enemies of the yogi know where he is meditating; no matter how hard they try, they will never become closer to the yogi. They are removed far off.

Changing appearances:

This is the procedure for taking various appearances. Go to the 6th concentration level in Earth Kasina meditation. Now arise from it. Now keep the body in mind and keep the mind in body. This means the yogi should make them one. Impute as one. Now come to ‘pleasureful, lite’ perceptions. Then think of the appearance you like. Now resolve “let it be”. Instantly appearance changes. Now you can appear as another person. By changing appearances like this; you will not be recognized by others.

Possessing others:

By possessing others, the yogi can control the minds and bodies of other beings. The yogi will not have to surrender to others. Neither humans nor inhumans nor gods can subdue the yogi.

This is the procedure for possessing others. Come to the 6th concentration level. Again arise from it. Take the image of the being that you want to possess. Now targeting that being; enter.

Even if that creature is an animal, human, inhuman, or god; it will stay according to the mind of the yogi. It is possible even to erase the memory. (Though the science of hypnosis has a limit; this is limitless.)

Binding by mind:

Binding by the mind is binding by a thought. For this, needs the wheel of command. An example for this is; a bad cruel person tries to come to the yogi to hurt the yogi. Then when he comes with that thought making his legs not working but when he abandons that thought and faces another direction making his legs working as in normal conditions is an example for this psychic power.

Acquiring of divine ear:

This is the procedure for acquiring the distinctive intelligence of divine ear. After practicing; can acquire, work it instantly without this procedure.

Essential things: 4th form plane meditative level and natural hearing.

From the 4th form plane meditative level enter into the earth kasina meditation.

Rise from it. Get out from it. (Nevertheless, you still have the power of it)

Now depending on the physical organ of hearing, attend to the sound sign.

Pay attention to sounds.

Hearing a sound afar off, or hearing a sound nearby, attend to the sound sign. Hearing a gross sound or hearing a fine sound; attend to the sound sign. Pay attention to sounds.

Hearing a sound from the east; attend to the sound sign. Thus as to all regions.

Practicing like this you tune the mind for this supernatural power.

You will hear both the visible world’s sounds and the invisible world’s sounds. Even sounds of microscopic level beings. Practice much.

Now think about which sounds (voices or any sound) you want to hear. You will hear them instantly. (examples; sounds of microscopic creatures, a discussion of 2 men in a distant country, voices of inhumans, discussions of gods)

However, practicing this distinctive intelligence cleverly will take some time. Try repeatedly.

Acquiring of intelligence of others’ thoughts:

This is the procedure for acquiring the distinctive intelligence of knowing others’ thoughts. After practicing; can acquire, work it instantly without this procedure.

Essential things: 4th form plane meditative level.

From the 4th form plane meditative level enter into any of these 3 kasina meditations. They are; Fire kasina, White kasina, Light kasina. To switch between kasinas; change the perception.

Rise from the 6th concentration level and fill your body with light.

See the colour of your own heart in that light.

Through the colour of heart, you will know your own states of consciousness. And will know through the changes in colour the changes in your own mind.

As examples; “this colour proceeds from the mentality of joy, this colour proceeds from the mentality of wisdom, this colour proceeds from the mentality of metta, this colour proceeds from the mentality of equanimity”.

If the consciousness which is accompanied by the mentality of joy arises; the heart is of the colour of golden white.

If the consciousness which is accompanied by the mentality of melancholy arises; the heart is purple in colour.

If the consciousness which is accompanied by the mentality of equanimity arises; the heart is of the colour of whitish gold.

If the consciousness which is accompanied by the mentality of lustful desire arises; the heart is dark yellow in colour.

If the consciousness which is accompanied by the mentality of jealousy arises; the heart is dark orange in colour.

If the consciousness which is accompanied by the mentality of anger arises; the heart is black in colour.

If the consciousness which is accompanied by the mentality of ignorance arises; the heart is brown in colour.

If the consciousness which is accompanied by confidence and wisdom arises; the heart is bright red in colour.

Like this, you should understand the changes of mentality through the changes in colour.

Diffuse other bodies with light and see the colour of others’ hearts through this special divine sight.

Now, understand the changing mentalities through the changes in their hearts, and the changes in their minds through the changing colours. Practice this much and be clever in it.

Having understood, cause the arising of intelligence of others’ mentalities.

Now, having aroused the intelligence of others’ mentalities, leave off attending to the changes of colour and hold to the heart only as objective. Set your intention to catch the thought – what he or she is currently thinking. Incline your mind to that. Practice like this.

Now, immediately becomes the real distinctive intelligence of knowing others thoughts.

By this distinctive intelligence; it is possible to know what even an ant is thinking in an instant. Yet, the knowledge of the thoughts of those who are freed from cankers – the arahant monks; is not within the power of the commoner.

There is one thing to mention here; the thoughts of the Brahmas of the formless brahma worlds are knowable only by the Buddhas who have omniscient intelligence. By this intelligence, others cannot know the thoughts of the formless brahmas.

However, practicing this distinctive intelligence cleverly will take some time. Try repeatedly.

Acquiring of intelligence of seeing past lives:

This is the procedure for acquiring the distinctive intelligence of seeing past lives. After practicing; can acquire, work it instantly without this procedure.

Essential things: 4th form plane meditative level.

Enter into the 4th form plane meditative level and get out from it.

Recall what you had done in the all day. All that you had done bodily, mentally, and verbally. Thus also as regard the actions of the night.

In the same way, recollect all that you had done during a day, during 2 days, and thus backward to one month.

If there happened any difficulty in backward remembering; enter again into the 6th concentration level and get out from it. And recall all your memories.

In the same way, remember all that you had done during 2 months, 1 year, 2 years, 3 years, and to the birth.

Try to go further backward. At this time the mind and the mental properties of the preceding birth and the mind and the mental properties of the succeeding birth appear. At this time the distinctive intelligence of seeing past lives becomes to you.

Owing to the mind and the mental properties of the preceding birth, you got the succeeding birth.

Owing to the mind-succession, you are able to see the causes and conditions and remember the backward rolling of consciousness element.

The two preceding and succeeding are not disjoined and are produced in this world, having been produced in that world. Through such practice of the mind that is purified, you remember your varied lot in the past.

Thus you remember one life, 2 lives, 3 lives, 4 lives, 5 lives, 6 lives and so forth. You remember all pertaining to that life. (Such as, my name was thus, I ate such and such food, I lived like that, I wore such garments, my form was such, I died like that etc.)

When you see your 1st past life (last past life) you will be exceedingly glad.

By this distinctive intelligence, one cannot see past lives of other creatures. For that, a yogi needs the divine eye.

However, practicing this distinctive intelligence cleverly will take some time. Try repeatedly.

Acquiring of divine eye:

This is the procedure for acquiring the distinctive intelligence of divine eye. After practicing; can acquire, work it instantly without this procedure. The divine eye is multi-functional.

Essential things: 4th form plane meditative level and natural sight.

From the 4th form plane meditative level enter into any of these 3 kasina meditations. They are; Fire kasina, White kasina, Light kasina.

To acquire the divine eye; light kasina is very suitable than the other 2 kasinas.

Now arise from the 6th concentration level. And now with the intention of seeing invisible worlds; spread the divine mind light everywhere in all 10 directions limitlessly.

Resolve for the pervading of the divine mind light and it will happen immediately. This light uncovers everything. Fill the light inside your body and outside world everywhere in all 10 directions limitlessly.

You will see various beings coarse and fine, beautiful and ugly, pleasant and fearsome, faring well or faring ill, according to their deeds.

You will see beings disappearing from one world and reappearing in another world.

Getting various knowledges:

Come to the 6th concentration level. And again, arise from it.

Target the ocean; gets the knowledge of the ocean.

Target the water drops in ocean; will know the exact amount of water drops.

Target the sun; gets the knowledge of the solar system.

Target the pole star; receives the knowledge of the movements of stars.

Target the past; receives the intelligence of past.

Target the future; receives the intelligence of future.

Target each creature’s karmas; will know the necessary thing.

Target your dead relative; knows his next life.

Target the karma which is bearing your own life; will know the death of self.

If you want to see the past lives of other beings, then with that intention send your mind aiming for that. First, take that being onto in between your eyebrows.

For an instance, there is a boy you know. If you want to see his past life, then when you are in the 4th form plane meditative level, arise from it and think of your intention. Recollect the looks of that boy and think “his past life”... Then you will see his past life instantly. That’s it.

When seeing beings, if you want to know what karma they did to be born in such a world; then just think about it and you will see it instantly. By this, you can see future lives of beings too.

However, practicing for this distinctive intelligence cleverly will take some time. Try repeatedly.

Dying at will:

This is the procedure to die at will. Enter into the 4th form plane meditative level and get out from it. Aim the heart. Now resolve (like this) “Stop the heart completely. Happen the death.” Now the yogi dies.

Supernatural power mechanism:

This is the supernatural power mechanism.

Coming to the 6th concentration level, then coming directly to the 2nd concentration level, and then resolving the necessity. And also using a suitable kasina meditation is required. Each Kasina gives special powers related to that Kasina perception.

For an instance, going through barriers can be done like this.

Enter into the 4th form trance of the space Kasina meditation. And then rise from it. Aim the wall or an area of the wall by your mind.

And resolve "let it be space". Now, instantly it becomes space. And you can go through it. It will happen exactly according to your mind, what you thought, what you wanted.

Miscellaneous segment:

If the yogi practices one kind of concentration with the purpose of seeing forms through the divine eye, he can only see forms. He cannot hear sounds.

If he practices one kind of concentration for the purpose of hearing sounds through the divine ear, he can hear sounds only. He cannot see forms.

If he practices concentration for the purpose of seeing and hearing, he can see and hear. If he practices concentration for the purpose of seeing, hearing, and knowing others’ thoughts; he can see forms, hear sounds, and know others’ thoughts.

If he practices concentration for the purpose of seeing in one direction, he cannot see forms in another direction, he cannot hear sounds and know others’ thoughts.

If he practices concentration much, limitlessly; he can see, hear and know others’ thoughts in all directions.

Scenes saw by the divine eye segment:

A Buddhist monk whom we know well, once sees a vision by the divine eye intelligence. There was a family who often helps ascetics. They had one child only. He was a 15 years old boy. One day he faces a vehicle accident and dies by that accident. He was extremely wounded, his body broke into many pieces, and dies instantly at the place that accident happened. After 1 year and 8 months; a Buddhist monk finds where did he born again in the universe and what karma was behind the vehicle accident by using the divine eye. The Buddhist monk firstly finds the karma behind the road accident. He sees the previous life of the boy. A 70 years old man. He was a servant of a house. Was wearing garments of an Asian servant. The Buddhist monk sees a sharp weapon like a long knife. It was a very sharp weapon that is used by Asian villagers to clear forests. That servant man cuts an orangish-yellow colour serpent into many pieces. This was the scene about karma. Then the Buddhist monk finds his next life. He sees a small primary god who lives on earth. (Primary gods are not powerful gods) He seemed like a child. His look was like a 15 years old human boy. His body was somewhat fat. He was wearing a white shirt to his knees. And that white colour shirt was without a collar. Also was wearing a white colour hat. All of his garments were somewhat similar to the garments which often undergraduates use when receiving a degree in convocation. Only the white short made a difference. His nature was a child-like primary god. These primary gods are not supreme gods who live on super luxury heaven worlds.

Chapter 16: The 15 natures and 8 sciences. 卐

Chapter 16: The 15 natures and 8 sciences. 卐

What are the 15 natures? The 15 natures are the natures that a monk should achieve in order to acquire the 8 sciences.

15 natures are the foundation of 8 sciences. Without 15 natures the 8 sciences cannot be acquired completely. Except for the 1st science and 8th science, those 6 sciences from 2 to 7 are also called distinctive intelligences.

The 15 natures:

1) Virtue: this is about the purity of currently protecting virtue.

2) Perfectly closed doors of 6 sense organs: this is about having disciplined 6 sense organs that are eye, ear, nose, tongue, body, and mind.

3) Eating the food knowing the proportion: this is about taking only enough amount of food without letting rigidity and torpor to overcome the yogi.

4) Practicing meditations without sleeping: this is about practicing concentration either completely staying away from sleep or sleeping 4 hours maximum.

5) High faith: this is about the faith in sages and dharma and about the meditation method.

6) Shame for sins: this is about having shame for doing sins.

7) Fear for sins: this is about having fear for doing sins.

8) Essential knowledge: this is about having essential dharma and meditation knowledge.

9) Perseverance: this is about the unflinching endeavour. High trying.

10) High sanity: this is about having sanity.

11) High wisdom: this is about having wisdom.

12) Ability of entering into the 1st form meditative level: this is about entering into that trance.

13) Ability of entering into the 2nd form meditative level: this is about entering into that trance.

14) Ability of entering into the 3rd form meditative level: this is about entering into that trance.

15) Ability of entering into the 4th form meditative level: this is about entering into that trance.

The 8 sciences:

1) Intelligence of origination and deterioration science: This is the knowledge about practicing a wisdom meditation correctly.

2) Supernatural power caused by mind science: This has been explained in the Chapter 15 – About supernatural powers. Read it.

3) Supernatural power methods science: This has been explained in the Chapter 15 – About supernatural powers. Read it.

4) Divine ear science: This has been explained in the Chapter 15 – About supernatural powers. Read it.

5) Knowing other’s thoughts science: This has been explained in the Chapter 15 – About supernatural powers. Read it.

6) Recollection of past lives science: This has been explained in the Chapter 15 – About supernatural powers. Read it.

7) Divine eye science: This has been explained in the Chapter 15 – About supernatural powers. Read it.

8) Intelligence of destroying cankers science: By this science, a monk destroys all sins, all defilements, and becomes an arahant monk.

Scenes saw by the divine eye segment:

A Buddhist monk whom we know well, once sees a vision by the divine eye intelligence. This is a group of extremely beautiful goddesses who lives in a luxurious heaven world. These goddesses were created by flowers. Their bodies were created by flowers. As body hairs exist all over our bodies; these goddesses' bodies were filled with flowers. This is an unimaginable nature. The flowers were like beautiful dark rose colour orchids and light rose colour orchids. Think about some transparent polythene bags created in a female human shape. Now think someone perfectly fills according to a pattern, these transparent human women form polythene bags with dark rose color aromatic orchids and light rose color aromatic orchids. Now what you see and feel is equal to those bodies of that goddesses. They are living in a luxurious heaven world.

Chapter 17: About wisdom meditations. 卐

Chapter 17: About wisdom meditations. 卐

Wisdom meditations are used for realizing the nature and to obtain the supreme enlightenment. By using only concentration meditations, a yogi cannot obtain the supreme enlightenment.

Than concentration; wisdom is superior. Wisdom is far superior to concentration.

But concentration meditations are extremely supportive to wisdom. That man who does not have a concentrated mind cannot come into wisdom. This is the truth even about worldly wisdom.

The more powerful the concentration of the mind of a man, the more powerful will be his wisdom. If the concentration is weak then his wisdom is weak.

In this matter, concentration can be compared to a light. Wisdom can be compared to an eye. Light decides the range of eye that can see.

■ 1st concentration level can be compared to a fire of a match stick. The light of a match stick is weak.

■ 2nd concentration level can be compared to a light of the morning star.

■ 1st form plane meditative level can be compared to the moonlight.

■ The 4th form plane meditative level can be compared to the sunlight.

Therefore you may realize now the connection between concentration and wisdom.

In order to practice wisdom meditations, the yogi must have some dharma knowledge. The mechanism of practicing wisdom meditations is fully covered by this book.

This book is not a dharma book. Therefore in this book, only brief or short dharma facts are shown. This book is a self-study meditation book. Only the subject of meditation is fully covered by this book.

Intelligence of origination and deterioration is the key to supreme enlightenment.

And it is the mechanism behind all wisdom meditations.

Scenes saw by the divine eye segment:

A Buddhist monk whom we know well, once sees a vision by the divine eye intelligence. It is about a special extraterrestrial place in the universe. Outside of the earth’s atmosphere, from space, or from another planet. It was a very bright place. He saw an area nearly equal to 10 acres. There were no trees. There were some buildings which are not tall but short. Their shape was like boxes. They were made of some artificial materials. It was a place like a children's park or like a school. There were 25 dwarfish children. Their colours were black and white. The height of those all children were 2 feet as maximum. Their bodies seemed very equal. Those all children showed a hyperactive nature. All children were wearing the same colour garments. Their shorts were purple in colour and their upper garments were rose in colour. It was a garment woven from a thick thread. There were small empty spots from square to square. On the back side of the top, there were 2 horizontal strips that were woven. These all dwarfish children were wearing same kind of garments. And there was one elder with those dwarfish children. His height is 4 feet only. There was a road nearby from the place where these children were standing. Its width is 30 feet. On that road was moving an elephant. That elephant was a completely grown elephant and its height was 5 feet only. The elephant looked like a well-disciplined dwarfish elephant on earth. There was something like a tale of a peacock on an ear lobe of that elephant. It was like a peacock spreading wide its feathers. That thing was on the edge of the ear lobe of that elephant. It was a natural condition. With the elephant, there was a man who seemed like a lofty person. He was walking with the elephant. He was white in colour. His height was 4 feet only. He was like a grown man at age 55 on earth. He was wearing a garment like a coat and a long trouser. Also, he was wearing a hat. He walked behind the elephant in a very calm and majestic nature. And there was another man who was walking with the elephant. He was black in colour. He was controlling the elephant. He is 4 feet in height. These all extraordinary humans were dwarfish but hyperactive. Also, they had a powerful nature. This area was an artificially built city without any trees or plants. When those 25 dwarfish children were standing there, came a vehicle. By that vehicle stepped outside some other dwarfish children same as those who were standing in the park. The vehicle was stopped at the road where the elephant was walking. That road was like a flight path or a super-express way which is very clean and extremely even, created by unimaginable artificial materials. The vehicle which brought other dwarfish children into the park was like an octagon box or like an octagon lantern. Such a vehicle does not exist on earth. These dwarfish hyperactive humans are some human beings who are living in another world outside of the earth’s atmosphere – from another planet.

Chapter 18: The nature of the universe. 卐

Chapter 18: The nature of the universe. 卐

Everything in the universe happens due to one or more causes. Without one or more causes nothing happens in the entire universe.

Is the universe finite or infinite? The universe is infinite.

Universe and all of it are interconnected in abnormal ways.

What things universe is created from? The universe is created of 5 elements. Namely; earth element, liquid element, heat element, air element, and space element.

What things being is created from? There is no being. There is no creature. Only a collection of 6 elements are called a being. Namely; earth element, liquid element, heat element, air element, space element, and consciousness element.

It is the consciousness element that makes all the difference.

What is the consciousness element? Knowing is consciousness element.

3 types of truths:

There are 3 types of truths. They are;

1) None-absolute truths.

2) Absolute truths.

3) Ultimate truth.

■ What are None-absolute truths? If you say your mind belongs to you, that car you see really exist, that phone really exist, such truths; these truths are None-absolute truths. In the absolute sense, these truths are not true.

■ What are Absolute truths? The inability to take something as it really belongs to you, impermanence nature, elements in the universe, such truths are called Absolute truths.

■ What is the Ultimate truth? The Ultimate truth falls into the category of Absolute truth and also it is a truth that specifically shows the nature/mechanism of the universe. Therefore Ultimate truth means the nature of life or the mechanism of universe. And the Ultimate truth is always one. There are no 2 Ultimate truths.

Religion and nature – more details:

What is a religion? A religion is something made by a human. It is a created one. Nature cannot be created. A religion does not contain the pure truth about the universe.

What is the nature? Nature is the natural way of the universe. Nature is the natural way things happen. What sustains its own innate characteristics is called nature. Nature is the truth. This; cannot be created. This; can only be founded.

What is the truth? This universe exists same like this since a very long time. In all actions of the universe; there are one or more causes behind it. Without a cause, nothing happens in the universe.

There are 6 elements in the universe. Namely; earth element, liquid element, heat element, air element, space element, and consciousness element.

If only 5 elements are in one place, it is called an object. If all 6 elements are together; it is called a living being.

From the first 5 elements (earth, water, fire, air, space) except the consciousness element, from those 5; if one element exists in one place all other 4 elements too exist with it. All that 5 elements are always together. But this mechanism is different with the consciousness element.

Consciousness element does not behave like that. There are no 2 consciousness elements in one place.

However, by the way of existing; all 6 elements are same. An element originates – exists – vanishes. The time that is taken by an element for these 3 actions are extremely short. That existence is momentary. And for these 3 actions elements take an equal time.

However, the origination – existence – vanishment of consciousness element is 17 times faster than all other elements and extremely fine than form elements. Consciousness element is untouchable and invisible.

When the element vanishes, it creates an element equal to that element. Then there become element generations. This is the mechanism behind all elements and can only be seen by/in the 4th form plane meditative level with the aid of a wisdom meditation.

Therefore elements create an extremely fast generation of elements. This is why we can touch and feel our body and things like our mobile phone.

The extreme speed of origination – existence – vanishment and creating an element equal to the previous element; Because of these 2 causes; we can feel and touch things. We can think for an hour. We can run on earth. We can eat foods. We can press keys on the touchscreen.

5 elements become unable to create an equal element generation continuously when it is attacked by another 5 elements. For an instance, you scratch your skin or a wall. Since then, you caused a change to the previous generation of elements and now they produce distorted generations of elements.

But consciousness element cannot be attacked like that. Because of 17 times higher speed than 5 elements (earth, water, fire, air, space) and extreme fineness; consciousness element cannot be attacked like this. You can see this nature, this truth; in the 4th form plane meditative level with the aid of a wisdom meditation.

Now you have learned what is the nature of elements. The universe is made of these elements. No one created these. Elements come from a long time. We invite you to see the truth by yourself in the 4th form trance with the help of a wisdom meditation.

No matter how powerful is the 5 elements generation; someday it will be completely destroyed. An example for a powerful element generation is this earth. After a very long time, this earth completely vanishes. You can see it when you acquired the divine eye.

Consciousness element:

Let’s go deep into the consciousness element. This consciousness element is extremely fine, extremely speedy, an untouchable thing. The other 5 elements are coarse. They are unlike consciousness element.

Consciousness element is knowing. This consciousness element exists inside the body of a living being. By body parts which have necessary softness like skin; consciousness element gets information, knowings. By body parts which are like nails or hairs or injured skins; consciousness element may know a little or may not know anything at all.

These consciousness generations come like this in this infinite universe since a very long time. They were not created by anyone. It is not necessary to have a creator for everything that exists. They, themselves exist without a creator. Such things are present in the universe.

Create a fire torch with a long piece of wood rod. Now circle it around you at a high speed. Now what you see is a line of fire. But it is not the truth. There is no such thing. But why do you see a line of fire, it is due to the speed.

Create a cardboard disc and divide it into 7 parts each part like a triangle. Then colour it with seven colours of the rainbow. Fix it to a high-speed motor and turn it on. What now you see is not the previous disc you painted. You see something extremely different than you painted. That is not the truth. This is due to the high speed.

Like that, elements ‘originate – exist – vanish' in an unthinkable extreme speed and due to that; we see an illusion in the universe that is not the truth. The truth can only be seen by a wisdom meditation.

Therefore know that; the universe is an illusion.

Let’s talk about the consciousness element again. This consciousness element is extremely powerful than other 5 elements which are earth, water, fire, air, space.

■ When you see something it is not your eye that sees. It is the consciousness that sees.

■ When you hear a sound it is not your ear that hears. It is the consciousness that hears.

■ When you eat something it is not the tongue that feels the taste. It is the consciousness that knows the taste.

■ When you touch something it is not the body that knows it. It is the consciousness that knows it. The same applies to all 5 sense organs which are eye, ear, nose, tongue, body. This is a complex matter.

When you see something the consciousness element comes to the eye-ball.

When someone touches you, the consciousness comes to that place. There are no 2 consciousnesses in one body. But due to the extreme speed of consciousness element generation; we feel many things like instantly.

When the consciousness was inside the eye it was not in the skin, when the consciousness was inside the ear it was not inside the eye. When the consciousness was thinking it was not in all 5 sense organs taking information related to those 5 sense organs. (Eye, ear, nose, tongue, body)

That is why when you are deeply thinking about something, then you see nothing or hear nothing.

Thinking happens when the consciousness element touches the consciousness element generation itself. Mind is also a synonym.

When the consciousness was in the right hand it was not in the leg. When it was in the left hand’s index finger it was nowhere in the body.

At that moment it was only in the left hand’s index finger. Now understand how faster is this consciousness element generation.

Mind faculty is created inside the consciousness. By using it, we think.

The mind becomes when the consciousness element touches the consciousness element generation itself.

The place of mind consciousness element is the other 5 sense organs. (eye, ear, nose, tongue, body)

Yet, when mind consciousness element exists, eye consciousness element or any other sense organ consciousness is not existing.

When mind is working, consciousness does not take knowings from 5 sense organs but it works inside one of 5 sense organs without making a connection to the outside information through it. This is the mechanism there.

Often the mind consciousness element becomes in the heart and its blood. But since the mind consciousness element becomes in other sense organs too, you should understand that it is not limited to one special sense organ for becoming. In short; the mind becomes everywhere inside the body of a being.

Contacting of consciousness:

To happen a complete touching, contacting; 3 things should be connected. When these 3 things contacted and made a connection; consciousness element knows.

■ When contacted; external forms – eye – consciousness in the eye, all together; you see.

■ When contacted; sound – ear – ear consciousness element, all together; you hear.

■ When contacted; odour – nose – consciousness of the nose, all together; you scent.

■ When contacted; savour – tongue – consciousness in the tongue; you taste.

■ When contacted; a tangible – body – body consciousness element; you feel.

■ When contacted; thought – mind – mind consciousness element; you think.

This is what happens there. Understand these things clearly before starting any wisdom meditation wishing for your liberation. If unclear; read the chapters again and again.

Consciousness element only does one duty at a time. One consciousness cannot do 2 tasks. Also, there do not become 2 consciousnesses in a body. This is the nature of consciousness element.

Consciousness is something like an electronic current. All animals, microscopic level beings, all gods, all brahmas, and all living beings have consciousnesses. This is why they are called beings and they behave like that.

You may now understand the situation; when the previous consciousness vanishes it creates a new consciousness. Also, there is another thing to mention. There is a connection between the 2 consciousnesses.

When the previous consciousness vanishes it creates a new consciousness and also it knows the new consciousness, it feels the new consciousness well.

Because of the extremely high speed of consciousness’s origination – existence – vanishment and knowing the next new consciousness; we feel like we have one steady, still, immobile, a thing like; consciousness. But the truth is different.

A simile for consciousness element is electricity. Truly consciousness element behaves somewhat similar to the electricity. Yet electricity is made of coarse 5 elements. So we can feel it by the consciousness element.

The world of living beings is vivid. This vividness is due to the vividness of birth-consciousness element. The birth-consciousness is created by one karma. (Birth-consciousness is the first single/one consciousness in a new body, new life)

The consciousness becomes vivid according to the objective. The consciousness that takes its objective as a mango tree is different than a consciousness that takes its objective as a coconut tree. The consciousness that takes its objective as a jack tree is different than the above 2 consciousnesses.

The consciousness that takes its objective as a stone is different than the above 3 consciousnesses. Like this, consciousnesses become vivid according to various objectives. There become unthinkably vivid consciousnesses in all beings.

Also, the consciousnesses of 10 persons who think about the same object become 10 different kinds. For 100 people; They are 100 different kinds. For 1000 persons they are 1000 different kinds.

Also, the 1000 consciousnesses that become in the same person about the same object are 1000 different kinds. Therefore know that; there is nothing as vivid as the consciousness element.

The vividness of living beings is due to the vividness of birth-consciousness. This is the secret behind it.

And the vividness of the birth-consciousness is done by their own karmas. Therefore know that; karma divides beings.

Even cannot see or touch this consciousness element; it has an extreme power. Also, all woes are due to this consciousness element. If it does not exist in the universe; it is peace, it is a pleasure!

If someone can carry (move) his own consciousness element into the 4th form trance; that consciousness element becomes exceedingly powerful and therefore receives supernatural powers that work according to his mind, his thoughts.

Consciousness cannot originate without grabbing an objective. It always arises by grabbing an objective.

The origination – existence – vanishment of consciousness; these 3 actions have equal time periods. It is an extremely momentary time even combined the times of all 3 actions.

No matter how quickly consciousness element vanishes; new consciousnesses arise taking various objectives. (thoughts, intentions)

Truly, the consciousness – the knowing; is not a thing. It is an action. In the universe; all elements are actions. Not things. They are kind of speeds. Like an energy.

All elements mean all 6 elements. All elements are actions. Not things.

All things in the universe can be divided into 3 categories as; objects, features, actions. Objects can be seen. Actions cannot be seen.

The nature of an action is not staying still for a long time. All actions vanish when they finish the task. Nothing is left for the future by an action.

The objects which help to keep various features as circular, height, width, rectangular, etc. are made of elements. Elements are not things. Elements are actions. Elements are speeds.

Therefore in the absolute sense; there does not exist any object.

Ordinary people who do not have wisdom, who did not follow the path for wisdom; think they can see actions. That is their ignorance.

Truly, Truly, they have not realized the nature. Truly, they are ignorant. Actions cannot be seen. An action should be known by seeing objects and their movements.

As an example, say, someone lifts his right hand. When he lifts his hand, it goes one inch upwards, goes 2 inches upward, 3 inches upward, 8 inches upward, and finally comes to the final place.

We did not see the action there. We just saw the hand and its movement. He lifted his hand; we think we saw an action. It is not an action, it is the movement of objects. It is a speed only. All actions that exist in the universe are nothing but movements of objects except the origination – existence – vanishment of elements and all actions related to the consciousness element such as knowing.

When the hand moved 1 inch; that action vanished. When moved 3 inches; that series of actions vanished there. When moved 8 inches; that series of actions vanished there.

An action does not exist for a long time. It vanishes quickly when finished the task.

What is considered by ordinary people as actions that exist for one hour, 2 hours, 6 hours, 5 days, or 3 years are nothing but chains of actions. Generations of actions. Series of actions. Ordinary people take it as one action and express it in that way.

The reality is, there is no action that exists even a mili second. In a mili second there become millions and billions of actions and vanish; without leaving anything to the future.

Now you should learn what is the cause for the creation of consciousness. Consciousness is created of karma.

A karma first creates a birth-consciousness and upon that, karma gives various feelings. This may be a complicated thing to understand.

Consciousness has another thing that is untouchable, invisible same as consciousness. They are called ‘attributes of consciousness’. They are something like limbs of the consciousness element.

One attribute of consciousness element is motive. This attribute creates a karma. That energy rises creating a karma and hides in the consciousness and gives its effect at a suitable time. (in the future)

What is death:

In the world, when a consciousness leaves a form; it is called death. Death is nothing but the consciousness element going somewhere abandoning that form where the consciousness element was to that date. (that is what we see as the death of a friend, child, relative, mother, father, etc)

A form is 5 elements without the consciousness element.

The speed of light is very slower than the speed of consciousness element. Also, light is coarse and it is created of 5 elements. Heat element is high in light.

Another fact I should mention is, that the consciousness element cannot stay alone in the universe without getting inside a form. Consciousness element always needs a form to exist.

■ This is what happens in the universe. In the universe there exist these 6 elements. Consciousness element generations get new forms according to their karmas. Due to the high speed; the consciousness where that dies here, takes not even a mili second to take a new form in somewhere else, say Andromeda galaxy. Due to the karma, the new birth consciousness is created, and according to that new first consciousness; a new form is created. This consciousness element is completely powered by karma. And then; 6 sense organs are created.

Remember, karma was behind all these things. Therefore 6 sense organs (eye, ear, etc) will be created according to the karma.

The Birth-Consciousness is like a mirror. According to the polish of the birth-consciousness; the mind becomes clear. The polish of the consciousness is decided by the karma.

If the polish of the birth-consciousness is high, it creates an extremely clear mind sense organ in the consciousness element generation.

To be created an extremely polished birth-consciousness; a 3 reasons karma is essential. A 3 reasons karma is a karma which was done by all 3 roots of merits together. (3 roots of merits are: none-craving, loving-kindness, wisdom)

A person who has such a birth-consciousness is called an extremely wise man. His consciousness element generations can know things that others cannot know. Only such a person can develop meditations.

Such a person’s mind can touch the concentration levels. Others cannot.

Such a person’s mind can touch and manipulate psychic powers. Others cannot.

Such a person’s mind can touch the extinction of existence element. Others cannot.

(fortunately, most of the human beings have such birth-consciousnesses)

■ The polish of the birth-consciousness is what makes the differences of the wisdoms of various people. This is the secret behind it.

Not only that, the polish of the birth-consciousness is what makes the differences of the wisdoms of ghosts, gods, animals and all other beings.

The karma generated new birth-consciousness’s polish decides what things that consciousness element chain can know. Also, karma energy decides what kind of form that consciousness element chain will create. (the next life’s body)

For an instance, say, a man does a sin. Now his that karma is capable of creating a consciousness of a dog only. That karma can create a consciousness of neither an ant nor human nor god. It will only create a birth-consciousness of a dog.

(an important thing to remember is, a karma creates not only birth-consciousnesses, it also creates normal consciousnesses that give 3 feelings. Which are; pleasure, pain, equanimity)

Let’s think somehow that karma created a birth-consciousness of a dog. Then that birth-consciousness will never create a form of a god or a human or an ant or an elephant. It will only create a form of a dog slowly. Then all people call it as ‘the dog'. This is the mechanism of the universe. There is no creator. This mechanism can only be perfectly seen in the 4th form plane meditative level with the help of a wisdom meditation. The person who saw that will come to the supreme enlightenment.

Karma influences earth element, liquid element, air element, heat element and space element.

Karma manipulates all 6 elements. (including the consciousness element)

Karma is an unimaginable energy.

Karma is the heritage of all living beings. Karma is the shadow of all living beings.

Karma energy is the fate. Karma is the relative of all living beings. Good Karmas mean good luck. Bad Karmas mean bad luck.

Karma is the refuge of all living beings. Karma is the friend of all living beings.

However, there is a way that sometimes can manipulate the karma. It is called the wisdom. Yet, this wisdom is received by the karma.

■ Karma is a seed-like energy inside the consciousness element. It goes life after life till it finds a suitable environment to give its effect. This is the nature. This nature has no creator.

When karma found a suitable environment it gives its results and vanishes. It may be in 1 life, 2 lives, 3 lives, or 1000 lives or 10000 lives or 100000 lives, or in million lives. That amount of lives is uncertain. It depends upon the powerfulness of karma.

If the generated karma energy was very high; it will give its result in millions or even more lives in the future.

Karma energy seed:

I can show you a simile. Doing a sin is like planting a bitter-gourd seed inside a hole in the soil.

Doing a merit is like planting a grape seed inside a hole in the soil.

The seed is well concealed by the soil around it. It needs a suitable environment like water supply and fertilizer to be a plant. Also, it does not give fruits instantly, it takes some time. Karma works like such a seed. It is the nature of karma. Karmic energy is also a synonym.

Think about a jack seed. What do you think causes from it to give jack fruits someday? What power does that seed have; to give a jack similar to the seed at a later date? Why that only give a jack tree and jack fruits?

Why does not it give grapes? Why does not it give rice? Why does not it give brinjal? Why does not it give coconuts? Why does it only give a jack fruit without giving anything else? What is the reason for that?

It is an energy that contains in the seed which creates an exactly same generation of seeds. The fruit is a by-product of the seed. This mechanism of nature – this mechanism of universe is same with all elements and karma.

One seed gives its effect and decays, goes to vanishment. This mechanism of nature – this mechanism of the universe is same with all elements and karma. This mechanism of the universe can only be seen correctly perfectly at the 4th form plane meditative level with the aid of a wisdom meditation.

There are 5 things that manipulate the universe. They are called the 5 universal laws. Things happen according to these 5 universal laws. They are;

1) Law of seasons.

2) Law of seeds.

3) Law of karmas.

4) Law of natures.

5) Law of consciousnesses.

Because this book is not a dharma studies book, these all things will not be explained here. Those who wish to learn more about the subject of universe must use other dharma resources.

Karma is created by an attribute in the consciousness element. These attributes are something like the limbs of a body.

According to the simile, understand the consciousness element as a main body and attributes in the consciousness element are like the sub limbs of the main body. Such as hands, legs. Attributes in the consciousness element are such.

Attributes of consciousness:

There are many attributes of consciousness. Each attribute has its own characteristics.

For an instance, wisdom is an attribute. The characteristics of this attribute are penetrating vision, clear vision, knowing things very well, knowing the pros and cons of each thing, recognizing wise ways, coolness, uncovering things, dispelling the darkness of ignorance, a root of merits, etc.

According to these attributes; consciousness element’s nature becomes various at that moment.

The motive attribute becomes in every consciousness that originates – exists – vanishes. There is no single consciousness without it. (in the entire consciousness generations, chains)

There are 7 attributes that become in the consciousness element always. Consciousness element does not become without these 7 attributes. The consciousness element chain will become with or without all other attributes.

The 7 attributes of the consciousness element that becomes always in every (single) consciousness in the consciousness chain are mentioned below. They are;

1) Contacting.

2) Sensation.

3) Perception.

4) Motive.

5) Unification of mind.

6) Life faculty.

7) Memory.

■ What are the characteristics of ‘Contacting attribute’ of consciousness element? This attribute helps the knowing (the consciousness element) to contact the knowable objective by making a connection. Due to the connection, this attribute makes; the knowing knows.

■ What are the characteristics of ‘Sensation attribute’ of consciousness element? This attribute takes the taste of the objective that contacts the knowing. That taste of the objective may be painful or pleasureful or an equanimity taste.

■ What are the characteristics of ‘Perception attribute’ of consciousness element? This attribute specially recognizes the objective that contacts the knowing. And this attribute differentiates one objective from another objective. Say someone look at a yellow color chair. The eye consciousness element that becomes in the eye just know there is something. But this attribute specially recognizes that it is a chair and its color is yellow.

■ What are the characteristics of ‘Unification of mind attribute’ of consciousness element? This attribute helps the knowing to take the objective in only one way by abandoning all other knowable ways.

■ What are the characteristics of ‘Life faculty attribute’ of consciousness element? As long as the knowing has the desire, the life faculty attribute keeps the chain of knowings by not letting it to vanish from the universe. (begetting one after another)

■ What are the characteristics of ‘Memory attribute’ of consciousness element? This attribute makes the knowing to know objectives one after another, again and again continuously.

Consciousness element is knowing. The only action it does is knowing. It just knows there is something. It cannot do anything more than that. Other things are done by the attributes which are like limbs of the consciousness element.

Motive attribute:

Now let’s learn more about the motive attribute. The characteristics of this motive attribute are doing actions. If that attribute does not come forth powerfully, we may not see a visible action from a creature. By the power of motive attribute, a person does actions; by body, by speech, by mind.

If the motive attribute is associated in the consciousness element with either 3 roots of sins or 3 roots of merits; a karma is generated by taking the shape/manner of the motive.

For 3 roots of sins and 3 roots of merits, there fall many attributes. An example is the jealousy attribute of consciousness element. The jealousy attribute becomes from the hatred and ignorance. There are also special attributes such as attachment attribute, hatred attribute, and also as ignorance attribute.

In the 3 roots of sins category, there are 13 sinful attributes that become in a consciousness element. They are powered by 3 roots of sins. At least by one root of sins. They are;

1) Ignorance.

2) None-shame.

3) None-fear.

4) Distraction.

5) Attachment.

6) View.

7) Pride.

8) Hatred.

9) Jealousy.

10) None-tolerance.

11) Repentance.

12) Drowsiness and laziness.

13) Uncertainty.

■ What are the characteristics of ‘Ignorance attribute’ of consciousness element? This attribute covers the true nature of the objective and makes the knowing unable to know the objective.

■ What are the characteristics of ‘None-shame attribute’ of consciousness element? This attribute makes the knowing having no shame for doing sinful actions.

■ What are the characteristics of ‘None-fear attribute’ of consciousness element? This attribute makes the knowing having no fear for doing sinful actions.

■ What are the characteristics of ‘Distraction attribute’ of consciousness element? This attribute makes the knowing unable to stay steadily on an objective. (if this attribute becomes powerful, the unification of mind attribute which becomes always in consciousness; becomes very weak)

■ What are the characteristics of ‘Attachment attribute’ of consciousness element? This attribute causes attachment to the objective. Love, lust, passion, craving are also synonyms.

■ What are the characteristics of ‘View attribute’ of consciousness element? This attribute makes the knowing to know the nature wrongly.

■ What are the characteristics of ‘Pride attribute’ of consciousness element? This attribute measures the self wrongly.

■ What are the characteristics of ‘Hatred attribute’ of consciousness element? This attribute makes the knowing against the objective. The nature of this attribute is very coarse.

■ What are the characteristics of ‘Jealousy attribute’ of consciousness element? This attribute makes the knowing against the pleasures of other beings.

■ What are the characteristics of ‘None-tolerance attribute’ of consciousness element? The nature of this attribute is not tolerating other beings using his own (that belongs to him) pleasures and declaring the ownership of self about those pleasures.

■ What are the characteristics of ‘Repentance attribute’ of consciousness element? This attribute makes the knowing regret about various things.

■ What are the characteristics of ‘Drowsiness and laziness attribute’ of consciousness element? This attribute makes the knowing and the attributes of knowing; weak and lazy.

■ What are the characteristics of ‘Uncertainty attribute’ of consciousness element? This attribute makes the knowing uncertain about the true nature.

On the 3 roots of merits category, there are 25 meritorious attributes that become in a consciousness element. They are powered by 3 roots of merits. At least by one root of merits. They are;

1) Faith.

2) Sanity.

3) Shame.

4) Fear.

5) None-attachment.

6) Loving-kindness.

7) Equanimity.

8) Tranquil-feature.

9) Tranquil-mind.

10) Lightness-feature.

11) Lightness-mind.

12) Soft-feature.

13) Soft-mind.

14) Capable-feature.

15) Capable-mind.

16) Tendency-feature.

17) Tendency-mind.

18) Direct-feature.

19) Direct-mind.

20) Speech-correctness.

21) Action-correctness.

22) Living-correctness.

23) Compassion.

24) Appreciative-joy.

25) Wisdom.

■ What are the characteristics ‘Faith attribute’ of consciousness element? The nature of this attribute is making the knowing pleasant about saints, their words and nature.

■ What are the characteristics of ‘Sanity attribute’ of consciousness element? This attribute blocks the knowing from running into all other attributes that belong to the 3 roots of sins category.

■ What are the characteristics of ‘Shame attribute’ of consciousness element? This attribute makes the knowing disgust doing sins.

■ What are the characteristics of ‘Fear attribute’ of consciousness element? This attribute makes the knowing fearful about doing sins.

■ What are the characteristics of ‘None-attachment attribute’ of consciousness element? This attribute makes the knowing not to attach to the objective. Generosity is a synonym.

■ What are the characteristics of ‘Loving-kindness attribute’ of consciousness element? This attribute’s nature is contra to the hatred. None-hatred is also a synonym. This attribute can be pervaded as a meditation.

■ What are the characteristics of ‘Equanimity attribute’ of consciousness element? This attribute’s nature is equalizing all. That means equalizing attributes of consciousness element and/with the consciousness element. This attribute can be pervaded as a meditation.

■ What are the characteristics of ‘Tranquil-feature attribute’ of consciousness element? This attribute makes the attributes of consciousness element tranquil.

■ What are the characteristics of ‘Tranquil-mind attribute’ of consciousness element? This attribute makes the knowing tranquil.

■ What are the characteristics of ‘Lightness-feature attribute’ of consciousness element? This attribute makes the attributes of consciousness element light.

■ What are the characteristics of ‘Lightness-mind attribute’ of consciousness element? This attribute makes the knowing light.

■ What are the characteristics of ‘Soft-feature attribute’ of consciousness element? This attribute makes the attributes of consciousness element soft.

■ What are the characteristics of ‘Soft-mind attribute’ of consciousness element? This attribute makes the knowing soft.

■ What are the characteristics of ‘Capable-feature attribute’ of consciousness element? This attribute makes the attributes of consciousness element capable of doing merits.

■ What are the characteristics of ‘Capable-mind attribute’ of consciousness element? This attribute makes the knowing capable of doing merits.

■ What are the characteristics of ‘Tendency-feature attribute’ of consciousness element? This attribute makes the attributes of knowing dexterous.

■ What are the characteristics of ‘Tendency-mind attribute’ of consciousness element? This attribute makes the knowing dexterous.

■ What are the characteristics of ‘Direct-feature attribute’ of consciousness element? This attribute makes the attributes of consciousness element direct.

■ What are the characteristics of ‘Direct-mind attribute’ of consciousness element? This attribute makes the knowing direct.

■ What are the characteristics of ‘Speech-correctness attribute’ of consciousness element? This attribute disturbs doing 4 types of sins by the speech.

■ What are the characteristics of ‘Action-correctness attribute’ of consciousness element? This attribute disturbs doing 3 types of sins by the body.

■ What are the characteristics of ‘Living-correctness attribute’ of consciousness element? This attribute disturbs doing sins for the existence.

■ What are the characteristics of ‘Compassion attribute’ of consciousness element? This attribute makes the knowing merciful. This attribute can be pervaded as a meditation.

■ What are the characteristics of ‘Appreciative-joy attribute’ of consciousness element? This attribute makes the knowing to be happy when other beings are in pleasure. This attribute can be pervaded as a meditation.

■ What are the characteristics of ‘Wisdom attribute’ of consciousness element? This attribute makes the knowing to know the objective accurately and deeply and penetratingly without a cover. None-ignorance is a synonym.

Since this book is a meditation book, I do not explain everything about attributes of consciousness element and how they work. That information is vast.

If the motive attribute did not associate with either 3 roots of sins or 3 roots of merits; no karma is generated and it will just be an action. No results will be given in the future.

I can show you this in an example. Lift your phone. When you did that action, were there either 3 roots of sins (craving, hatred, ignorance) or 3 roots of merits (generosity, non-hatred, wisdom)? No. There were none of them. Your motive attribute did not associate with any of them. So it is just an action. Empty of karma.

I can take another example. When you walk you trample an ant. But you did not see it. You were not aware of it. Did your motive at that time associated with either 3 roots of sins or 3 roots of merits? No. Therefore you did not do any karma. It was just an empty action. Nothing will happen in the future by that action.

The subject of karma and consciousness element and universe is vast. If you like to learn more, you must go to other dharma resources. This unimaginable nature was found by the Buddha the most merciful by his special omniscient intelligence.

■ If the motive attribute becomes in the consciousness with the roots of sins; that consciousness owner has to feel pain in the future due to his collected karma energy.

■ If the motive attribute becomes in the consciousness with the roots of merits; that consciousness owner has to feel pleasure or equanimity in the future due to his collected karma energy.

I will show you a comparison. Take a vessel and put 1 litre of water and 1 kilogramme of chilli powder. And take another vessel and put 1 litre of water and 1 kilogramme of sugar.

Now you tell me what is the colour of the 1st vessel’s water? What is the scent of it? If you taste a bit of that water, what will be the taste?

Again, you tell me what is the colour of the 2nd vessel’s water? What is the scent of it? If you taste a bit of that water, what will be the taste?

Of course! You can understand the difference between 2 waters in both vessels.

Now prepare 2 pineapple curries each separately. Take a spoon and taste the curry made by using the 1st vessel’s water.

Again take a spoon and taste the curry made by using the 2nd vessel’s water.

1st curry is painful to eat. 2nd curry is sweet and a pleasure to eat.

Now student, look carefully at my comparisons. I compare consciousness element to water. I compare 3 roots of sins category attributes to the 1 kilogramme of chilli powder.

I compare 3 roots of merits attributes to the 1 kilogramme of sugar. I compare the taste of 1st curry to the effects of sinful karmas.

I compare the taste of 2nd curry to the effects of meritorious karmas. Truly, truly, this is the nature.

■ 3 roots of sins have these characteristics. They are; pain, suffering, inability to tolerate, burning.

■ 3 roots of merits have these characteristics. They are; pleasure, no suffering, joy, pleasantness, coolness, calmness.

Exercise 1: Think about when a person worships a sage what attributes are present in his consciousness.

Exercise 2: Think about when a person hit to a dog with a stone what attributes are present in his consciousness.

Exercise 3: Think about when a person helps an old sick man what attributes are present in his consciousness.

Exercise 4: Think about when a person does not give anything to anyone what attributes are present in his consciousness.

Now recall what I said about seeds. And understand the nature of the universe. In the 4th form plane meditative level with the help of a wisdom meditation you, yourself can come to the supreme enlightenment. If you follow the path with earnestness; you will come there soon in this present life itself.

Enlightened sages are still on the earth. Dharma is present.

Other mechanism:

Now let’s learn about another secret. There is another mechanism of the universe. That is; the other consciousness which takes something from a consciousness, if powerful; the giving consciousness adds a karma into it which is powerful. If the receiving consciousness is weaker than the giving consciousness; the giver collects a weak karma.

■ A consciousness becomes powerful due to the attributes that associate with it.

Student, I can simplify what I taught you above. Let’s say a person gives a food to a dog. Now that person collected a meritorious karma.

Another person gives a food to a mouse. Now he too added a merit to his consciousness. Who do you think added a powerful karma in these 2 actions? It is the giver to the dog who collected a more powerful karma when compared with the other person.

The reason for this is, the dog’s birth-consciousness is powerful than the mouse. Dog’s birth-consciousness was created by a higher karma.

Let’s think the dog was angry and the mouse was friendly at that moment. Then the dog’s current consciousness associated with attributes which are with roots of sins but the mouse’s current consciousness associated with roots of merits. If it was like that at that moment, then the person who gave a food to the mouse collects a powerful karma than the giver to the dog. Understand this mechanism of universe.

This is why either helping or hurting a virtuous sage delivers an extremely powerful karma that lasts for millions and trillions of lives. Giving to an animal gives a karma about 100 fold.

And also a karma done towards a rishi will bring forth its results in this present life itself while a karma done towards a dog will not give results in the present life.

In the absolute sense, the entire universe does not truly exist. It is an extremely fast generations of actions only.

■ Therefore know that – the universe is created by the waves.

■ Therefore know that – the universe is created by the energies.

■ Therefore know that – the universe is created by the speeds.

Everything belongs to the inability to keep according to the will and impermanence.

Space element:

You may be unclear about the space element. If so, I can show it to you. Space element is the space that occurs inside the other 4 elements (which are; earth, liquid, air, heat) when the origination – existence – vanishment of them happens.

I can show an example for that. Place your hand above a desk about 1 foot. Then fold all fingers except the index finger. Now lowering the hand touch the desk by your index finger and lift it back to the place where it was before. Do this repeatedly. And do this as fast as you can. Now tell me what do you see.

This is what happens when origination – existence – vanishment of elements happen. There exists a space when all that 4 elements do these actions. As now when you touch the desk and take back your hand upward there exists a space.

When origination – existence – vanishment of earth element, liquid element, heat element, air element occurs in an extremely fast unthinkable speed; that space that occurs in between them is the space element.

All electromagnetic waves go through this space element. Fineness of electromagnetic waves and the high speed of space element’s origination – existence – vanishment; makes the electromagnetic waves can go through things like walls.

This is nature. This is the truth. These are the mechanisms of the universe. They were founded by the sage of sages by his omniscient intelligence. Without that supreme intelligence; attributes of consciousness element and all secrets of the universe cannot be found. (The divine eye cannot show these things. The divine eye may show other secrets, but not these extremely fine secrets such as attributes of consciousness element, etc.)

Exercise: Observe fan blades and the space between fan blades in your electric fan. Now turn the electric fan on. Now, do you see the space between fan blades? By this observation, you will understand a truth about the nature and the universe.

What is the science? Modern science is a subject that does experiments and invent secrets of nature.

What was the necessity behind all religions? There are many reasons for this. For an example, wise people wanted to unite people or teach them morals. For some people when they go to distant countries beyond the ocean they wanted something to keep their faith because lives on the ocean are very unstable. Some people wanted to teach good things. Such reasons created religions.

How many ultimate truths can there be? There can never be 2 ultimate truths. Ultimate truth is always one.

Who is the creator? There is no creator. Natural things exist according to the nature and its laws.

Where does live an almighty God or a Brahma? There is no place in the universe for such a creature. Because such a creature does not exist in the universe.

Does everything happen according to the god’s will? No. Nothing happens according to a creator. There is nothing like that. Be wise, do merits and you yourself make your fate. You are your own fate creator.

Who controls the universe? No one controls the universe. There is no such living being as the creator of the universe.

What is more finer; radio waves or consciousness element? Radio waves are created by 5 elements and therefore coarse. That is why we catch those radio waves. Consciousness element is unthinkably finer than all other elements. It is a different kind element.

Spontaneous being:

Are there spontaneous beings in the universe? Yes. Spontaneous beings exist.

Inhumans, gods, brahmas are a few examples of this type of creatures. But there are more… (Ghosts are just a one kind in the inhuman beings category.)

Is it possible to be born as a spontaneous human being in a human world? To be born as a spontaneous human being, one should collect high meritorious karmas and then he should wish a spontaneous life as a human. Also, he can directly be born as a 16 years old spontaneous man. Unification of karma and wish are essential to do this. (a large amount of merits are necessary)

How a spontaneous being is created? The karma of his, creates a birth-consciousness somewhere in the universe. Then that birth-consciousness in an extreme speed, collects; earth elements, water elements, heat elements, and air elements in that place and forms a body according to the karmas. That speed is extremely faster – unthinkable. So the body of the beings is created like instantly. We can say instantly.

Death-consciousness:

What is so special about the death-consciousness?

The death-thought also known as death-consciousness is the final-thought of a life that makes the connection to the next life. It is the connecting bridge between this world and the next world. If the final thought became a good thought; he will be born either in 6 heaven worlds or in any human world. If the final thought became a bad sinful thought; he will be born in 4 categories of hell worlds.

The 4 categories of hell worlds are;

1) Asura Ghost worlds.

2) Various other inhuman worlds.

3) Various animal kingdoms.

4) 136 Hell worlds.

What are the good thoughts that connect to a good world? Any thought that contains None-love, loving-kindness, wisdom.

What are the bad thoughts that connect to a bad world? Any thought that contains Love, hatred, ignorance.

At the time of death, all creatures feel or see one of these 3 things. They are;

1) A karma did by the creature in the past. That could be even a one did in a distant past life.

2) A sign that was created by one of his most powerful karmas. (karmic sign)

3) The nature of the next world. (environmental sign)

At that time, when the creature feels or sees one of the above three things, then the creature's mind immediately clings to it and goes to the next life accordingly.

If he is a man who did many sinful deeds throughout all his life, then he may see one of the following signs at the time of his death.

1) The fire. (certainly connects to a hell world filled with fire)

2) The flames. (definitely connects to a hell world filled with fire)

3) Hot water. (connects to a hell world)

4) Dreadful devils. (connects to a hell world or an inhuman world)

5) Dangerous animals. (connects to a hell world or an inhuman world or an animal kingdom)

6) A crowd of ghosts. (connects to an inhuman world)

7) Stolen goods. (connects to any world in 4 categories of hells)

8) Weapons or anything used in doing sinful actions. (connects to any world in 4 categories of hells)

9) Killed animals. (connects to any world in 4 categories of hells)

10) Embers. (connects to a hell world)

11) A forest. (connects to an animal kingdom)

12) Eggs. (connects to an animal kingdom)

13) A limitless darkness. (connects to an inhuman world or an animal kingdom)

These are a few examples only. There are many karmic and environmental signs.

If he is a man who did many meritorious deeds throughout all his life, then he may see one of the following signs at the time of his death.

1) Divine vehicles. (connects to a heaven world)

2) A celestial white light. (connects to a heaven world)

3) Astral colors. (connects to a heaven world)

4) Divine mansions. (connects to a heaven world)

5) Saints. (connects to a heaven world)

6) Celestial trees. (connects to a heaven world)

7) Heavenly gardens. (connects to a heaven world)

8) Divine flowers. (connects to a heaven world)

9) Womb of a human woman. (connects to a human world)

10) Human muscles. (connects to a human world)

11) A worshiping to a saint did on a past date. (connects to a heaven world)

12) A crowd of gods or goddesses. (connects to a heaven world)

13) Divine cloths. (connects to a heaven world)

14) Divine foods. (connects to a heaven world)

These are a few examples only. There are many karmic and environmental signs.

Advise of the rishis: The man who came to death bed, should recollect his meritorious actions did by him in past dates and be glad. That is one way of thinking meritorious thoughts. Then he can go to a good world. Therefore, a man should collect as many as meritorious karmas every day and should make a habit of recollecting his good deeds.

Formation of universe:

The universe is infinite. There contains various worlds and environments.

■ The universe contains 6 elements. These elements were not created by someone.

Some worlds are visible to the ordinary human eye. Some worlds are invisible. Such invisible worlds can only be seen by using the divine eye.

Some human cameras capture forms that have necessary coarseness that the camera can capture but cannot see by the human eye. (Example – infrared light)

■ The visibility or the invisibility depends upon the coarseness of earth element, liquid element, heat element, air element of that plane.

■ If the 4 elements become finer than the current plane, then a being who has a form that can interact with the current plane cannot see the finer plane.

There are various worlds where the coarseness of the plane is different for each. Any being who is in a more coarse plane cannot see a being in a finer plane. Yet, the beings in the finer plane can see the beings in the coarse plane.

(Therefore know that – even we humans cannot see ghosts and other fine bodied creatures; they can see us. Same applies to the sound)

Therefore the fineness of the plane decides the visibility of the world. Because of this fact, gods who live in lower worlds cannot see the gods in finer planes. Nor they can hear the voice.

Sound is created by 4 elements. Earth element and air element are high in sound waves.

Light is created by 4 elements. Heat element is high in light.

Electromagnetic waves are created by 4 elements. Heat element and air element are high in electromagnetic waves.

Electricity is created by 4 elements. Heat element is high in electric current.

Because of this fact, ghosts who have coarse forms cannot see other ghosts who have finer forms.

■ A living being can only interact with elements that have equal or higher coarseness to his form. There is no living being in the universe who can interact with planes that are finer than his form, except using supernatural powers.

In the universe, some environments have extreme heat. Some environments have extreme cold. Some environments have no light of a star and they are in complete darkness.

■ If a consciousness element takes a form in such a dangerous environment; it is called a birth of a hell world being.

Origination – existence – vanishment of elements formed the universe. This comes like this from a long time. This nature will be the same in the future too.

Origination – existence – vanishment of elements is an action.

Therefore it is a kind of speed.

There are 5 things that manipulate the universe. They are called the 5 universal laws. Things happen according to these 5 universal laws. They are;

1) Law of seasons.

2) Law of seeds.

3) Law of karmas.

4) Law of natures.

5) Law of consciousnesses.

In the universe, there exist many consciousness element generations and they, by a karma, take various forms in the universe.

■ A form with consciousness is called a living being. Without the consciousness element; it is called an object.

In the absolute sense, there are no objects. Because all elements are actions. What we see is an illusion.

Karma is a very powerful thing.

Karma influences earth element, liquid element, heat element, air element.

If a consciousness element contains necessary karmas to give a form in an environment where a bright star is nearby; it takes a form in such an environment.

■ Of all elements consciousness element is the most powerful and most speedy element. There is no element equal to the consciousness element.

These consciousness element generations flow in the universe as long as they do not attain the supreme enlightenment which is the extinction of existence.

Analysis of kalpas:

There are 3 types of kalpas. A kalpa (aeon) is a measurement of time. It is an unthinkable amount of time. The 3 types are shown below.

1) Amid kalpas. (The period of earth’s human beings life span starting from 10 years and growing up to 10¹⁴³ years and again going back to 10 years is called an amid kalpa. This is an unimaginable large time. Not a small time. When earth’s human life span became 10 years as maximum, there becomes a great destruction on an earth and survives an extremely few humans. From the survivors, new human generations are created.)

2) Long kalpas. (20 amid kalpas are equal to a long kalpa.)

3) Great kalpas. (80 amid kalpas are equal to a great kalpa.)

There are 4 kinds of long kalpas. This categorization is according to the destruction, emptiness, creation and existence of galaxies in an area in the universe.

1) Either by fire element or by water element or by air element an entire area of the universe is destroyed after a very long time. The destruction happens slowly taking one long kalpa. This is one long kalpa. (the long aeon of destruction)

2) After the full destruction of the universe’s that area; it stays completely empty for a very long time. This period is equal to the above period. This is one long kalpa. (the long aeon of emptiness)

3) After that, in that empty space; bit by bit worlds are formed by 4 elements. This natural process also takes a very long time. This period is equal to the above period. This is one long kalpa. (the long aeon of creation)

4) When the worlds were completely created by 4 elements, it takes a very long time to the full destruction of that worlds again. This existence period is equal to the above period. The galaxies exist one long kalpa. This is one long kalpa. (the long aeon of existence)

3 destructions of an earth:

When the human life span on an earth came to a maximum of 10 years; there becomes a great destruction of society that makes many dead bodies. Only a very few humans survive from that destruction. New human generations become from them.

1) Due to a war by weapons; the society is completely destroyed. (Happens when the hatred of society becomes high. Due to extreme hatred; many who die by weapons is born in hell worlds.)

2) Due to a dangerous virus; the society is completely destroyed. (Happens when the ignorance and wrong views of society becomes high. Many who die by this kind of destruction be born in good worlds due to kindness to each others.)

3) Due to a great famine; the society is completely destroyed. (Happens when the greed of society becomes high. Many die by hunger. Many who die by this destruction is born as ghosts due to the love for foods.)

The cause for lowering life span and great destruction of human society is due to doing sins by many people by body, mouth and mind. Life span grows when they again behave in meritorious actions and in righteousness.

This time, spreading the hatred, the great destruction of current society (on this earth) happens by weapons.

4 types of human worlds:

There are 4 types of human worlds.

1) The earth world. (This is the world we currently live in. Life span is uncertain. Sometimes humans of this world have 10 years as the minimum life span. Sometimes life span grows up to 10¹⁴³ years. The life span of humans of this world depends upon their virtuousness.)

2) Eastern Videha world. (Life span is 700 years. When the sun appears above the eastern horizon for the earth world, then the sun is at meridian for this world. The distance between the earth and this world is about 96,000 kilometres.)

3) Northern Dwarfish world. (Life span is 1000 years. When the sun appears above the eastern horizon for the earth world, then the sun is setting for this world. It is their evening. The distance between the earth and this world is about 96,000 kilometres.)

4) Western Goyana world. (Life span is 500 years. When the sun appears above the eastern horizon for the earth world, it is midnight in this human world. The distance between the earth and this world is about 96,000 kilometres.)

God worlds:

Gods live not only in these 6 heaven words. Gods also live in various places including on the sphere of the earth. But the gods who live in the 6 heaven worlds are more powerful than all other gods. According to the plane; the fineness of the body changes. So a god who is in a lower plane cannot see other gods who have finer bodies than them.

1) Nearest heaven world to the earth which is ruled by 4 god-kings is located far away approximately from 504,000 kilometres. The life span is 9,000,000 human years – 500 divine years.

2) The heaven world Thawathinsa is located approximately 1,008,000 kilometres far away distance from an earth. The life span is 36,000,000 human years – 2,000 divine years.

3) The heaven world Yamaya is located approximately 1,512,000 kilometres far away from an earth. The life span is 144,000,000 human years – 8,000 divine years.

4) The heaven world Thusithaya is located approximately 2,016,000 kilometres far away from an earth. The life span is 576,000,000 human years – 32,000 divine years.

5) The heaven world Nimmanarathi is located approximately 2,520,000 kilometres far away from an earth. The life span is 2,304,000,000 human years – 128,000 divine years.

6) The heaven world Paranimmitha Wasawaththi is located approximately 3,024,000 kilometres far away from an earth. The life span is 9,216,000,000 human years – 512,000 divine years.

From this Paranimmitha Wasawaththi heaven world, the nearest Brahma world is located at a distance of approximately 66,096,000 kilometres away. A powerful god who has supernatural powers can move around 10,000 galaxies in the universe as maximum. A Brahma can do more. But they too have a limit.

The earth element is high in human beings. The fire element is high in celestial beings. Therefore their bodies blazes. (Emit light)

20 types of Brahma worlds:

In the universe there are 20 categories of Brahma worlds. They are;

1) Plane of Brahma retinue. (Life span is ⅓ of a great kalpa. Those who practiced very less of 1st form trance are born here. This is the closest Brahma world to the highest god world. Located far away approximately 69,120,000 kilometres from the earth.)

2) Plane of Brahma ministers. (Life span is ½ of a great kalpa. Those who practiced 1st form trance at a medium level, are born here. Located far away approximately 69,120,000 kilometres from an earth.)

3) Plane of great Brahma. (Life span is one great kalpa. Those who practiced 1st form trance perfectly, are born here. Located far away approximately 69,120,000 kilometres from an earth.)

4) Plane of delight and joy minor. (Life span is 2 great kalpas. Those who practiced 2nd form trance at a lesser level, be born here. Located far away approximately 135,216,000 kilometres from an earth.)

5) Plane of delight and joy medium. (Life span is 4 great kalpas. Those who practiced 2nd form trance at a medium level, are born here. Located far away approximately 135,216,000 kilometres from the earth.)

6) Plane of delight and joy. (Life span is 8 kalpas. Those who practiced 2nd form trance perfectly, are born here. Their bodies have a powerfully glowing brightness. Located far away approximately 135,216,000 kilometres from the earth.)

7) Minor degree plane of joy. (Life span is 16 great kalpas. Those who practiced 3rd form trance at a lesser level, are born here. Located far away approximately 201,312,000 kilometres from an earth.)

8) Medium degree plane of joy. (Life span is 32 great kalpas. Those who practiced 3rd form trance at a medium level, are born here. Located far away approximately 201,312,000 kilometres from an earth.)

9) Highest degree plane of joy. (Life span is 64 great kalpas. Those who practiced 3rd form trance perfectly, are born here. Complete gold colour bodies. Blazes with light. Located far away approximately 201,312,000 kilometres from the earth.)

10) Plane of great fruit. (Life span is 500 great kalpas. Those who practiced the 4th form trance are born here. These brahmas are extremely powerful. Located far away approximately 267,408,000 kilometres from the earth.)

11) Plane of unconscious Brahmas. (Life span is 500 great kalpas. Those who practiced the 4th form trance and thereafter practiced a special way for the abolition of perception by thinking about the perception or the mind as an annoyance are born here. These brahmas are very different than other brahmas and are like statues. Therefore cannot move, hear, see, feel and know anything. Located far away approximately 267,408,000 kilometres from an earth.)

12) Plane of unfallers. (Life span is 1000 great kalpas. Those who attained the 3rd supramundane fruit and have a powerful faith faculty are born here. They never fall back to any sense-plane in reincarnation, such as a human world or a god world. Therefore this world is called a Pure Abode. A place of Anagamis. This is the first Pure Abode. Located far away approximately 333,504,000 kilometres from an earth.)

13) Plane of untroubled. (Life span is 2000 great kalpas. Those who attained the 3rd supramundane fruit and have a powerful mindfulness faculty are born here. A Pure Abode. Located far away approximately 399,600,000 kilometres from an earth.)

14) Plane of beauty. (Life span is 4000 great kalpas. Those who attained the 3rd supramundane fruit and have a powerful perseverance faculty are born here. A Pure Abode. Located far away approximately 465,696,000 kilometres from an earth.)

15) Plane of clear-seers. (Life span is 8000 great kalpas. Those who attained the 3rd supramundane fruit and have a powerful concentration faculty be born here. A Pure Abode. Located far away approximately 531,792,000 kilometres from an earth.)

16) Plane of no-insignificants. (Life span is 16000 great kalpas. Those who attained the 3rd supramundane fruit and have a powerful wisdom faculty are born here. This is the fifth and the last Pure Abode. Located far away approximately 597,888,000 kilometres from an earth.)

17) Plane of infinite space. (Life span is 20000 great kalpas. Those who practiced the 1st formless trance are born here. The body is like a mist, smoke. Located far away approximately 663,984,000 kilometres from an earth.)

18) Plane of infinite consciousness. (Life span is 40000 great kalpas. Those who practiced the 2nd formless trance are born here. The body is like a mist. Located far away approximately 730,080,000 kilometres from the earth.)

19) Plane of nothingness. (Life span is 60000 great kalpas. Those who practiced the 3rd formless trance are born here. The body is like a mist, smoke. Located far away approximately 796,176,000 kilometres from the earth.)

20) Plane of neither perception nor none perception. (Life span is 84000 great kalpas. Those who practiced the 4th formless trance are born here. The body is like a very fine mist. These Brahmas have exceedingly fine bodies. Located far away approximately 862,272,000 kilometres from an earth.)

Note: A Brahma in the plane of none-consciousness has consciousness element in his body. But he lives like a stone statue for a very long time. He cannot move, hear, see, feel and know anything. Nor he is aware about himself. Their minds are fixed in the meditative objective. In their former life, they acquired the 4th form trance and also disliked the perception. They considered the perception is an annoyance and kept their mind on the abolition of perception. So they got this birth. These special brahmas can be compared to a brain-dead man or a man who is unconscious (sense, cognition) due to a high amount of chloroform. Another fact I should mention is Brahmas in lower planes cannot know higher Brahmas who have finer bodies than them by using their normal eyes.

Formation of earth:

See this by acquiring the Divine Eye.

After a destruction period either by fire or by air or by water; an extremely vast area in the universe becomes empty.

At an extremely slow speed, taking an unthinkable amount of time; that area is filled by particles of 4 elements. Slowly they build up.

At first, the earth was a small ball of hot water in the space.

With an unthinkable amount of time, more water was added with particles of 4 elements.

Slowly with the time, that hot water ball became bigger and bigger. After another very long time, the hotness of the water faded and water slowly became cool.

When this vast water ball in the space became cooler and cooler; a scum, a cream was created on the surface of the water in various places.

By colour; this cream was similar to light yellow colour. And it had a pleasant scent.

Then after an extremely long time, the cream became vast and water abated, flowed down.

That cream later became the soil. When abating; water gathered in low locations. That is how lakes and oceans were created.

These everything happened in an unthinkable amount of time, very slowly.

Trees were created by elements when beings became on earth due to the karma of beings. Karma influences all elements.

Due to the influence of karmas of beings; plants became on earth slowly. No one created earth or plants or anything.

If someone wants to see this; attain the 4th form plane meditative level and acquire the divine eye. He can see this truth.

Formation of living beings on earth:

See this by acquiring the God’s Eye. The origin of species:

When the earth was just a somewhat hot water ball in the dark space and still without the yellowish cream on the surface of the water; a brahma was born on earth.

Brahmas are born spontaneously. He had abilities of a lower level brahma. Yet he was not a human being. He was a brahma.

He went here and there; through the sky. His body illumines. His own body provided a light aura. His body was very fine because he is a brahma.

His food was happiness. By happiness of his consciousness; he lived. He had a very fine body. He had an extremely long life span.

Like this, he stayed alone for a very long time on the earth which was just a water ball. He was the first creature on the earth. He had beautiful garments. He moved in the sky. And after some time, again other brahmas equal to him were born on earth spontaneously.

In those times the earth was only a great water ball in space. This water ball was in complete darkness. There was no sun. There was no moon. There were no stars to see in the sky.

There was neither nighttime nor daytime. There was nothing as months. There were no 4 seasons. There were neither men nor women. There were neither male gender nor female gender.

Just “creatures! Creatures!” was the way they called to each other. These beings moved by the sky. They didn’t walk on the ground, water surface.

After a very long time, when the water ball became cooler and cooler; there became a cream on the surface of the water like a cream that you can see on a hot milk vessel when it becomes cooler slowly.

Then with time; the cream spread largely on the surface of the water. It was very colourful. It had a very pleasant scent. Its colour was light yellow, like ghee.

After the cream which had a pleasant scent became larger and spread in vast areas of the water surface; a creature, a brahma saw this and thought “what could this be?” and he came down and pressed his finger into it, took some cream by his finger and tasted.

To the brahma who did that; the taste was very delicious and very pleasant. Its taste was like pure bee honey. By tasting the cream craving aroused in his mind.

He did it again and again. Other brahmas also having seen his actions; came down and tasted this cream. It was pleasant to all. The sinful craving aroused in all their minds.

And again they broke the cream as big balls and started eating it. When doing so for some time, their bodies lost some fineness and became a little coarse; then they lost their body aura light bit by bit.

After a long time, the sun and the moon were visible in the sky. After that; stars were visible. The body light aura of these beings completely lost.

When those things were visible in the sky; daytime and nighttime were visible. Waxes and wanes of the moon were visible. Then, months were visible. Later seasons were visible. And years were visible.

Then beings abandoned living by arousing happiness in mind with concentration and they ate the cream as their only food. For a very long time, they ate the cream on the water surface. And in this large period; their bodies became coarser and coarser. Fineness slowly reduced. Also, bodies got special holes to remove excrement due to eating a coarse food.

The equality of bodies which was before; slowly reduced. Body brightness reduced. One being was bright while another being has a less bright body. Inequality aroused. (that is the day inequality came forth)

Now the beings who had bright bodies thought “we are brighter than them, they are mean” and they aroused arrogance in minds.

Due to this arrogance which is a sinful karma; slowly the cream vanished. It was due to the influence of karma on elements.

Then when the tasty cream vanished, beings gathered in various places on earth and said “oh pleasant food! Oh pleasant taste! Oh pleasant earth!”. (Today also people behave like this when they received a tasty food) Beings said that again and again.

However, because of their karma, they received another food. A kind of mushrooms became on earth after the cream vanished. Those mushrooms also were tasty like honey. Their colour was yellow. They also had a pleasant scent.

Then beings started eating those mushrooms as their food. Like this, another very long time passed.

With the mushroom food; their bodies became more coarse and the brightness of body reduced much. Some beings were bright. Many other beings were not as bright as them. Body lightness vanished. And their ability to go through the sky vanished.

Beings who had bright bodies became arrogant again and again. And they insulted the beings who are not as bright as them. Due to the arrogance about the body brightness; with time, the pleasant mushrooms also vanished.

When mushrooms vanished a creeper became on water due to the karma of beings. This is also was delicious. Yet was not as delicious as first foods. Then beings gathered and started eating it out. They depended on the creepers for a very long time. And bodies became even more coarse and inequality due to the body brightness became higher.

Again beings with bright bodies thought “we are brighter than them, they are mean, we are noble than them”. And they insulted other beings. With those sinful actions the creeper also vanished slowly.

Then beings gathered in various places on earth and said “the pleasant creeper became for us and lost for us”, “oh became for us and now lost for us”. And they came to sorrow about the delicious creeper.

After that, there became a kind of paddy that gives a delicious rice that has no impurities, that has no husks. It gave rice if they cut in the evening for eating in the evening and also again in the morning for breakfast from the place they did the cutting. In the morning it appeared as if it was not cut.

It had a pleasant scent. However, it was not as delicious as the first foods. And also this rice was grosser than the first foods. Then beings ate that food for a very long time. That rice was not necessary to cook. They could eat it without cooking.

A very long time passed as their only food is that rice type. Their bodies became very coarse. Their bodies lost good brightness. Inequality grew too much. Like this, a long time passed.

And now, there became female organs for some beings. There became male organs for some beings. The female gender and male gender became visible. Humans became on earth for the first time.

The beings who had female organs were looking at the beings who had male organs. The beings who had male organs were looking at the beings who had female organs. They were looking at each other for a long time and thought “that is attractive! That is nice!” and caused the arising of lust. Lust became for the first time.

Because of lust, because of love, some beings who now have become men and women; did having sexual intercourse. Other humans seeing their actions insulted them saying “woe unto you! curse unto you! How does a being do an action like this to another being! Go away! Get destroyed!”. And they took either soil or ash and hit upon the man and the woman who had the sexual pleasure.

Beings in those days, confirmed by various insults; the sexual intercourse is unrighteous. Which is now confirmed by beings as a righteous action. Also when they started having sex; the spontaneous birth of humans disappeared.

Then humans who loved the pleasure of sexual intercourse wanted to do it safely and secretly. Therefore they started building special houses for them. First humans' sole purpose in building houses was the concealment of having sex.

Because in those days if anyone had sexual pleasure; they were not allowed to enter into areas where other beings live either for one month or for 2 months or 3 months. That was their law. First humans considered sexual intercourse as an unrighteous action.

In those period, other animals also were born either spontaneously or from places like dead meat, dirt, piles of rubbish, and places that have enough fertility that provides a consciousness element to form a body. By these 2 methods, the first animals on earth were born.

When animals did having sex with each other, animals from the womb and animals from eggs were born. On earth first animals were worms.

And again a human who was lazy thought “why should I go twice to bring rice in the evening for the evening food and in the morning for the morning food. I can bring a big amount and stock it”. Then he went and brought a large amount of rice and stocked it in his house.

Then another human came to him and said “friend, come, let’s go together to the paddy field to bring some rice to eat”. Then he replied, “never mind, I already brought rice enough for both evening food and morning food at one time”.

Then the other human said, “yes, good, what you did is correct”. Then he too imitated the action of the lazy human. He brought rice enough for 2 days.

Then some other human went to meet the 2nd person and invited him to go to the paddy field to bring rice. He replied already he has rice enough for 2 days. Then the other human replied, “yes it is a good idea”. And he went to the paddy fields and brought rice enough for 4 days.

By seeing his actions some other humans went to the paddy fields and brought rice enough for 8 days and stocked.

At any period if those humans started stockpiling rice; thereafter dust started covering the rice. Thereafter bramble started covering the rice. And also the place that was cut; did not grow up again. The emptiness was visible. And slowly paddy became bushes.

Then human beings gathered in various places on earth and discussed like this “friends, certainly, unrighteous actions did spread among us. In the past, we lived by mental happiness. It was our only food. We were born spontaneously.”

“We could walk in the sky. We could go through the sky. We had a body light aura. It was our only light. In the history, we had a long life span. We were always happy. Then after a long time, the delicious cream became on the surface of the water.”

“We ate it as cream balls. Then our body light lost. Then these sun, moon, and stars were visible in the sky. We ate that delicious cream food for a long time. Because of our childish sinful actions we lost it. We lost our cream food.”

“Then became mushrooms. They were colourful and delicious. Then we started eating it as our only food. Then because of our sinful actions, we lost our that food too. We lost mushrooms and thereafter we found out pleasant creepers.”

“It was delicious and for a very long time, it was our only food. Again because of our unrighteous actions we lost it too. Then again the paddy which is not necessary to do anything to grow; became.”

“It gave us food in the evening and in the morning. We did not need to cook it. We could just eat it. The place we cut disappeared soon.”

“It grew so faster giving rice in the evening and morning from the same plant. There had neither dust nor bramble. That pleasant and delicious rice was our only food for a long time.”

“Because of our childish unrighteous actions, dusk became, bramble became. Now we cannot eat rice as in the past. Also, it does not grow up faster.”

“Now if we cut a place it does not grow back within a short time as in the past. Wherever we cut it is now visible for a long time. Nor it gives delicious rice as before. Also, now they grow up as bushes.”

Then after some time humans thought and discussed “it is better if we divide paddy fields among us, it is better if we mark boundaries for each person”. Then those humans divided and marked the boundaries of paddy fields.

Then again, a human who had a greedy nature wanting to save paddy in his land; went to another person’s land and stole paddy.

Others came and captured him and they said “you, by protecting your part; took something that does not belong to you, you did a childish thing. Do not do such actions again”. And that human who did the wrong action replied “yes”.

But he did that wrong action for a second time. Others came and captured him and they said “you, by protecting your part; took something that does not belong to you, you did a childish thing. Do not do such actions again”. And that human who did the wrong action replied “yes”.

Again for a 3rd time he did the same wrong action. And others came and captured him and they said “you, by protecting your part, took something that does not belong to you, you always do this childish thing. You sinner. Do not do such actions again”. And they insulted him highly.

And they attacked him by hands. And they attacked him by sticks. And they attacked him by stones. In the world, thereafter became; falsehood, hurting others, stealing, using weapons, high insulting, and harming others.

After that, many humans gathered and discussed “oh what a grief! oh we can see stealing, disgracing, humiliating, speaking falsehood, using weapons!”. “Among us childish sinful actions aroused! Unrighteousness aroused!”.

“It is better if we adopt a person among us who will speak to us what is righteous, who will condemn those who should be condemned, who will banish those who should be banished! It is better if we adopt one person for that duty, for his this duty we everyone will give him a part of paddy from our paddies”.

Then those first humans went to a man who was beautiful, who was strong, who was pleasant, who was wise, who was magnificent among them.

Then those groups of humans told him “dear friend, come here, tell us what is right, speak to us what is righteous, condemn those who should be condemned, banish those who should be banished. We will give your a part of paddy for your this duty”.

Then that man replied “yes”. Thereafter he told what is right. He spoke what is righteous. He condemned those who should be condemned. He banished those who should be banished. Other humans gave him a part of paddy from their paddy fields.

His name was “Manu”. Because he was adopted (elected) by people; there became another name for him as ‘the great adopted’. Because he had dominance over the lands; there became another name for him as ‘lord of lands’. Because he speaks what is righteous; there became another 3rd name for him as ‘the king’.

He declared the reign of Manu. Mahasammata, Maha Samrat, Khattiya, Manava, Man, are synonyms for the first human king Manu. He is the father and the root of Solar dynasty, Lunar dynasty, other dynasties and all other kings on the earth. Emperor Manu was very compassionate to all creatures. Righteous Manu never did any harsh punishment.

Like this, for the first time on earth; a king became among humans. This is how the Royal caste became on earth firstly.

Then after some time, some other humans thought “oh certainly there became unrighteousness on earth. We see now stealing, saying falsehood, humiliating beings, harming beings, using weapons, condemning and banishing. We better destroy this childish unrighteousness. It is better, it is better”.

Then groups of men started protecting virtues. They tried to stay away from sins. And there became a name for them as 'Brahmins' by the meaning of ‘destroyers of sinful states’.

Some of them went to forest areas, built small temples and started practicing virtues. They protected celibacy and other virtues. Some of them started meditations (in their past life, they were brahmas, so had the habit of concentrating) and attained meditative levels. They did not care about cooking rice. Then went one time to village areas in the morning or in the evening searching for foods. Through meditations, they acquired trances and supernatural powers. By using supernatural powers such as the divine eye, they acquired various knowlegdes about various things. They could see past, present, and future. Also, they kept their mind on the liberation. Thus became ‘rishis’ for the first time on earth. Sages, ruesis, isis, munis, saints are synonyms for them.

People seeing them, said “these men come into the village, take foods, and go back to the temple in the forest. They always meditate.” Then people called those men again as “meditator. Meditator”. It was the second name of Brahmins. Since Brahmins stay away from sins, people started considering Brahmins are higher than all.

From those groups of men who were in the forest practicing virtues; some men could not tolerate living inside the forest, some men could not acquire trances, some men could not protect virtues continuously. So they came back to villages from temples where rishis were living, and created Veda, various other scriptures and books. And taught to people as teachers.

People, by seeing this said, “these men do not do meditations” and people called them “none-meditator. None-meditator.” In those days teaching and memorizing Veda mantras was confirmed as a low thing (compared to the meditating and protecting virtue) by the people. This is how the Brahmin caste became on earth firstly.

In those days, most people who had lust built houses and because of sexual desire they started doing various jobs like looking after cows, doing businesses, growing plants, etc. They were called as “householders, house-holder”. This was the beginning of householder caste.

Among those humans, some men and women were very unrighteous and cruel. They did many bad things. They did many low things. They were sinful and did sins without shame and fear. They had no shame. By the meaning of ‘low doers, ignoble doers’ they were called the ‘lowest caste’ by the people. This is how the lower class became on the earth for the first time.

Like this. 4 main classes of society were created on this earth. Classes were created according to the natures, characteristics of the men and women. (Royals, clergies, general householders, servants)

(Kshatriyas, Brahmins, Vaishyas, Shudras) (upper class, holy class, middle class, working class)

Should know that, for happening all of these things; a very unthinkable amount of time went. And with time, slowly human population grew up and spread to various continents on earth.

Anyone who acquires the divine eye by practicing meditations can see this truth even today.

The evolution process:

The evolution of human beings was told before. First, there were no humans, they were brahmas who had extremely fine bodies. They had the capabilities of a brahma.

They moved through the sky and they had a huge body aura light. Their food was happiness. (they arouse happiness through concentration) It was enough for their extremely fine bodies. And they did not born by a womb. As a mirror shows instantly whatever object brings in front of it; they were born by the spontaneous method in an instant.

Later when these brahmas started eating the cream on the water surface and other foods; slowly their bodies started to be coarser and coarser. With time sinful thoughts which generate bad karmas; aroused in their minds.

Slowly they lost their supernatural abilities one by one. Finally, they lost the body aura light too. After a very long time, they became humans. Also because they ate coarse foods they got holes to eject excrement. In between these situations a very long time passed.

And again there became female organs and male organs. Brahmas did not have any of those sexual organs. Brahmas had a body similar to a strong man without those organs. A brahma body looks like a man. They are men but without the sexual organ. In brahma worlds there are no women. Even a woman receives a body of a man if she becomes a brahma. (then she is also a man)

Bodies became coarser and coarser. And when they got sexual organs, they did having sex by lust. And with that action; started humans to be born by a women’s womb.

And slowly bodies of humans became coarser and coarser till this level.

Animals first became spontaneously and from places like dead meat, dirt, piles of rubbish, and places that have enough fertility that provides a consciousness to form a body. By these 2 methods, the first animals on earth were born.

(This is how a being becomes spontaneously. When a birth-consciousness goes to a suitable environment due to the karma; in that area of universe, there always exist 4 elements which are earth element, liquid element, heat element and air element. Now birth consciousness, powered by karma, drags all elements around it and creates a form according to the karma. This is the way. And the form is created in an instant.)

Then animals, when they did having sex with each other, then started to be born from wombs and from eggs. All 4 methods were completed on earth.

It is the sinful thoughts that occurred in fine-bodied brahmas' minds and eating foods that made them to evolve into the coarse human beings. This took an unthinkable amount of time. Today we are very coarse.

This is the origin of species. This is the true origin of species. This is the true evolution. If anyone wants to see this truth; attain the 4th form plane meditative level which is the 6th concentration level and acquire the divine eye. The method for acquiring the divine eye is mentioned in this book.

Examination of elements:

What is an element? Elements are the foundation of everything. An element is something that cannot be divided anymore and all other things have been created by elements. The universe is created by elements. These elements are very fine things.

Student, pay your full attention. Now begins the examination of elements. In the universe, there exist various things.

What is a thing? A thing is anything that can be known by the consciousness element. What can be known by the consciousness element is called a thing.

If so, is the consciousness element a thing? Yes. The previous consciousness element knows the next consciousness element that becomes. That is how we think continuously.

(Student, read on to understand the nature of elements. Definitely, you will understand eventually. So read on.)

Everything that exists in the universe can be known by the consciousness element. All things are knowable.

Knowable things by the consciousness element can be divided into 2 categories. They are as;

1) Inferior things.

2) Elemental things.

Also, it can be shown by these names too. They are;

1) Distorted things. (For inferior things)

2) Base things. (For elemental things)

There are 4 characteristics of an inferior thing. They are;

1) An inferior thing can be divided again.

2) An inferior thing does not really exist.

3) An inferior thing is not a base for the creation of other things.

4) When carefully checks again and again; an interior thing becomes invisible.

A simile: The nature of an inferior thing is like a great mist that can be seen from a far away distance by a man. When he goes closer and closer to find it or to touch it; he gets nothing.

There are 4 characteristics of an element. They are;

1) An element cannot be divided anymore.

2) An element is a base for other things.

3) An element has the nature of true existence; it truly exists.

4) When carefully checks again and again; an element becomes visible.

A simile: The nature of an elemental thing is like a hotness of an iron rod that cannot be found from a far away distance by a man. When he goes closer and touches it; then only he finds it which now clearly shows its existence.

Student, in the universe there exist 4 categories of elements. They are;

1) Consciousness elements.

2) Attributes of consciousness element.

3) Forms.

4) Extinction of existence element.

Below is mentioned all elements. In the universe, there exist these elements. These are things that truly exist. There are no any other elements than these. It exist these elements only. All other things are created or exist due to these elements. All elements are;

1) Consciousness element.

2) 52 attributes of consciousness element.

3) 28 forms.

4) Extinction of existence element.

In order to find out whether is it an elemental thing or an inferior thing; one should divide it.

When dividing things; sanity should be on these 2 natural laws. They are;

1) 1 is 1. One thing never becomes two things.

2) 2 is 2. Two things never become one thing.

If something can be divided into two things, it is because it was existing as 2 things previously. Those 2 things were very closer due to the attachment.

Two things may look like one thing due to the attachment. But because of attachment; 2 things never become 1 thing.

If something can be divided into 2, 3 or 20, 100, 1000, 10000 parts; it is due to it was created by the attachment of various things.

Modern science says everything is created by atoms. So is an atom an element? No. An atom can be divided into 3 parts. They are;

1) Electron.

2) Proton.

3) Neutron.

Student, then you may think these electrons, protons, neutrons are elements. No. Because these can be divided into 4 parts. Let’s take an electron as an example.

An electron can be divided into 4 parts basically. Those 4 parts are;

1) Earth element.

2) Water element.

3) Air element.

4) Heat element.

The same applies to protons and neutrons too.

Now let’s take a closer look at the earth element. Try to divide earth element. Can you do that? No matter how hard you try to divide it; it cannot be divided. Because it is an element that truly exists in the universe.

No man however wise can divide elements. Dividing elements is an impossible action.

The above 4 elements have synonyms. I will teach you them below.

1) Solid element. (hard nature, earth nature)

2) Liquid element. (Fluid nature, water nature)

3) Gas element. (Wind nature, air nature)

4) Plasma element. (Heat nature, fire nature)

Now let’s check a chair. Can you divide a chair? Yes, you can divide, break a chair may be into million parts. So is a chair an element? No. A chair is not an element. The same applies to all other inferior things.

Check these things too by your intelligence. You should check;

1) Dog.

2) Girl.

3) Car.

4) Consciousness element.

5) Air element.

6) Chocolate.

7) Neutron.

8) Heat element.

9) North.

10) Cloth.

11) Moon.

12) Hydrogen gas.

13) Space element.

14) Leg.

Only what really exists in the universe are elements. All other things are not elements. Other inferior things are created by elemental things.

■ Therefore, know that; elements cannot be divided.

There are 4 characteristics of an attribute of consciousness element. They are;

1) It originates with the consciousness element.

2) It vanishes with the consciousness element.

3) It takes the objective that consciousness element takes.

4) It associates with the sense organ which the consciousness element associates with, at that moment. (Such as eye, ear, nose, etc)

All attributes of consciousness element do not always become in the consciousness element. Only 7 attributes of consciousness element become in the consciousness element always. Those 7 attributes of consciousness element always become in all living beings of universe. Other attributes of consciousness element do not do that.

This is the examination of elements in brief. Complex information is not included here since this is not a dharma book. Those who like to know more about the subject of universe; should study distinctive nature category in dharma. (distinctive nature aka Abhidhamma)

Ultimate truth:

■ Everything that truly exists; cannot be proved. It is very little that can be proved.

Modern science is childish. Scientists are weak in the subject of universe. Scientists are ordinary people.

■ Everything cannot be proved by logics. It is the fool who thinks everything can be proved by logic.

None can compare a rishi who is supremely enlightened with any other ordinary man or woman.

■ In the world, there happen many unthinkable things. Unthinkable things that no one believes if they exist or happen.

There are 5 subjects that are unable to think or know completely by the ordinary human mind. They are;

1) The subject of worlds.

2) The subject of living beings.

3) The subject of supernatural powers.

4) The subject of karma.

5) The subject of Omniscient Buddhas.

These subjects are unable to think or know completely by an ordinary human mind. Only an Omniscient Buddha knows about these 5 subjects completely. If any other person tries to think about them without a limit; they come to insanity certainly.

■ The ultimate truth is the world is a woe. A great grief. In order to take a permanent pleasure, we have to stop the consciousness from taking various forms in the universe.

Sometimes consciousness element creates a form as a human king, again a cat, again a worm, again a serpent, again a god king, again a brahma, again a woman, again a goddess, again a man, again a ghost, again an elephant, again a tree god, again a demon, again a devil, again a hell world being, again a bird, again a caterpillar, again a teacher, again a criminal, again a whore, again a butterfly, again a lion, again a poor man, again a rich man, etc. This is the nature of consciousness element.

Because of the existence of dangerous worlds which are always filled with fire, extreme coldness, complete darkness, woe, blood, hatred, suffering, and various other dangers; it is indeed dangerous the universe.

Those who do not believe in reincarnation and karma should acquire the divine eye by practicing a meditation. Then his all doubts vanishes. He changes his previous wrong views.

The divine eye makes him closer to the supreme liberation. The man who practices a concentration meditation (that gives the divine eye) with earnestness and steadiness; acquires the divine eye no doubt, within 3 months. This is the word of the noble rishis. Those munis who came to the perfection in virtue; speak the truth only.

To end the all woes and sorrows, one must stop this behaviour of consciousness element. In order to stop that behaviour of consciousness element, one should attain the supreme enlightenment.

In order to attain the supreme enlightenment; one should practice wisdom meditations. In order to practice wisdom meditations and attain the supreme enlightenment; one should build extreme concentration.

In order to develop extreme concentration; one should practice concentration meditations. In order to practice concentration meditations properly; one should be strong in virtue.

In order to be strong in virtue and merits; one should learn dharma with a good heart. This is the path and the ultimate truth. (This is the general method)

How the Almighty God concept created:

■ The idea that says the “almighty god created all things, the almighty god created living beings and the world” is false.

This concept was created by people who searched for the origin of beings and the world and became extremely tired on finding that because they could not find any evidence for the genesis.

They found nothing for their searching and they became exhausted. Then finally they gave it up to an invisible almighty god and said “there is nothing to worry about, everything was created by an almighty god”.

They thought “without an arrow-maker, there cannot exist an arrow”. They thought “without a chariot-maker, there cannot exist a chariot”. They thought “without a carpenter, there cannot exist a chair”. They thought “without an artist, there cannot exist a painting”. Then they making it their basic theory, searched for a visible creator and they found nothing.

Then they thought “universe, world, all beings were created by an invisible almighty god, he has the power to do anything, everything happens according to his will”.

And they stopped thinking more about this. Because this thinking was very tiresome to them.

Yet they never thought more about that super almighty god. If they brought their basic theory which is about the arrow-maker and arrow to their this almighty god; then there must be another almighty god to create this almighty god. Also, there should be another almighty god to create that almighty god. And again there should be another almighty god for the creation of that god. And also there should be another almighty god for creating that almighty god... Like this; there will be no end to the row of almighty gods. Theory is just a theory.

Also if everything happens according to that almighty god’s will, then he is a great sinner; he has the responsibility for all criminals and their crimes on earth. (And then those people are not sinners. Right?)

Truly, truly such an almighty god does not exist. If he is almighty why he cannot stop those who talk against him, why he cannot make everyone on earth his followers?

Understand the truth; there is no almighty god. This is the pure evidence for the none existence of such an almighty god.

There is another thing I should mention. We see an artist creates a painting, if the artist decides he will create the painting. If the artist does not want; he will not create a painting. But we do not see an almighty god come and help him to create a painting. By this fact also, you understand that there is no almighty god.

■ Therefore, know that; the concept of an almighty god is false.

Wrongs of theory of evolution:

There are millions of apes. There are millions of human beings. But there are no semi-evolved apes and humans in the world. We do not see any of them. There exist no hominids. This fact alone clearly proves that the Darwin’s theory of evolution is false on the human evolution.

Evolution happened. But it is not as Darwin saw on mankind.

■ Therefore, know that; Darwin’s theory of evolution is false.

Things that scientists cannot prove:

There are many things science and scientists cannot explain. I can name a few; the divine mind light that occurs in the 2nd concentration level cannot be proven by the modern science. A particular thought in the mind cannot be proven by science and scientists. Reincarnation cannot be proven by science and scientists. Why the persons in the same family show completely opposite natures cannot be proven by science and scientists. The ghost world cannot be proven by science and scientists. Ball lightning, earthquake lights, rock ghosts aka moving rocks, geoglyphs, Saturn's north pole, dark matter, appearing dreams, and gravity are also unexplainable by the modern science. How the elements work cannot be proven by modern science and scientists. Concentration cannot be proven by science and scientists. The existence of inhumans, gods, brahmas, and the divine eye cannot be proven by science and scientists. The existence of karma cannot be proven by science and scientists. How the karma works cannot be proven by science and scientists. There are many things science can neither prove nor explain.

Weaknesses of modern science:

A sage who has distinctive intelligences cannot be compared with ordinary scientists.

Modern science is very weak in front of distinctive intelligences like the divine eye.

Abandon the foolish mentality that thinks of scientists and modern science as almighty gods.

■ Therefore, know that; modern science and scientists are limited in knowing.

Therefore, know that; modern science and scientists are weak in front of the divine intelligences that can only be acquired through meditations.

Therefore, know that; modern science and scientists are childish in front of metaphysics aka the subject of nature.

Path to enlightenment in brief:

What is meant by the ‘enlightenment’ word in metaphysics? Enlightenment means realizing the universe the nature. Aka supreme enlightenment.

The path to supreme enlightenment is; a man first should learn essential dharma facts. Secondly should be strong in virtue. Thirdly he should develop concentration. With the superior concentration he should see the truth about the universe by using wisdom meditations. Thus a man attains the supreme enlightenment.

■ The one who attained the supreme enlightenment is liberated.

Liberated from what? He is liberated from the existence. Therefore from all woes he is liberated.

Analysis of extinction of existence element:

Existence is a woe. None-existence is a pleasure.

■ Nirvana is a synonym for that none-existence.

Except the Nirvana element, all other things viz wealth, beautiful women, lands, education, vehicles, power, tasty foods, beautiful worlds; are useless. In short; life is useless.

There is a thing in the universe that is invisible and untouchable and very fine, that can only be known by the wisdom, that can only be known by the mind. The earth element, liquid element, heat element, and air element which exist everywhere in the universe are not in that thing. It has no form. It is formless. There is no sun, there is no moon, there are no stars, and there are no planets in it.

■ That nature is colorless. Supreme liberation is a synonym for this subtle nature.

There is no beginning. There is no ending. All objects which are long, short, good, bad, small, big which are everywhere; are not there. When came to there; name-form comes to cessation without a remainder. It is a very fine nature.

It is not created by a cause. Because it is not created by a cause there is no change. And it exists permanently. By the destruction of all causes; a sage comes to that thing.

There is no birth. There is no decaying. There are no sicknesses. There are no woes. There is no death.

The eye, the ear, the nose, the tongue, the body, the mind; do not exist there.

There is no colour. There is no scent. There is no flavour. There is no touch. There is no thought.

There is no form. There is no sensation. There is no perception. There are no formations. There is no consciousness element.

There is no past. There is no present. There is no future. As a fire, there is no special place for it in the universe. Entrance is everywhere. Therefore, it is everywhere. It is beyond all worlds. Any grief is not mixed with it. Its pleasure is a certain thing. The man who stays in the place named virtue; takes it.

It is invisible like the air that exists. It is untouchable like space that exists. It is pure like the light that exists. Only by the mind can know it in the present life by the man who follows the correct path to it and who is pure from all defects.

Even the highest pleasures that come from form and formless trances cannot be compared to the supreme pleasure of extinction of existence element.

■ It is the fearless place. It is the safe place. It is the eternal place. It is the healed place. It is the cool place. It is the pure place. It is the place that is free from all troubles.

It is void from desire. It is timeless. It is very fine. It is extremely delicious. It is the supreme dispassion. It is the highest pleasure.

Even if the extinction of existence element is formless; it has many good features. Extinction of existence element have; 1 quality of a lotus flower, 2 qualities of water, 3 qualities of a medicine, 4 qualities of the great ocean, 5 qualities of a food, 9 qualities of space, 3 qualities of a gem, 3 qualities of red sandalwood, 3 qualities of ghee and 5 qualities of a great stone mountain.

What is the 1 quality of a lotus flower that extinction of existence element has? As a lotus flower does not touch the water below; the extinction of existence element does not touch all defilements like passion, hatred, ignorance. It stays away from all cankers, sins.

What are the 2 qualities of water that extinction of existence element have? 1# As water has the coolness; the extinction of existence element has the coolness. 2# As water pacify the thirst of a being; the extinction of existence element pacifies all desires of beings.

What are the 3 qualities of a medicine that extinction of existence element has? 1# As a medicine gives refuge to a being who is attacked by a poison; the extinction of existence element gives refuge to beings who are attacked by all defilements, all sins. 2# As a medicine ends all sicknesses of beings; the extinction of existence element ends all woes of beings. 3# As a medicine stays against decaying and death and heals beings; the extinction of existence element stays against decaying and death.

What are the 4 qualities of great ocean that extinction of existence element have? 1# As great ocean is void from carcasses; the extinction of existence element is void from dead bodies. 2# As the great ocean never gets filled by the water coming from all the rivers; the extinction of existence element never gets filled no matter how many beings come into it. 3# As the great ocean is the residence for huge animals; the extinction of existence element is the residence for great rishis who came to the end of wisdom and supernatural powers. 4# As the great ocean has countless various waves; the extinction of existence element has countless various freedoms.

What are the 5 qualities of a food that extinction of existence element has? 1# As food gives life to beings; extinction of existence element gives life to beings as an abolishing of decaying and death. 2# As food gives power to the beings; extinction of existence element gives various powers to the rishis who attained it. 3# As food gives praiseworthy body colour to beings; the extinction of existence element gives praiseworthy virtue to all beings who attained it. 4# As food pacifies the grief of all beings that comes from hunger; the extinction of existence element pacifies the grief of all beings that comes from sins. 5# As food destroys the weakness of beings; the extinction of existence element destroys weaknesses of beings that occurs due to all woes.

What are the 9 qualities of space that extinction of existence element have? 1# As space do not be born, do not live, do not die, is incapable of defeating, cannot be stolen, do not associate, is behaved by birds, do not have any cover, 9# is infinite; the extinction of existence element does not be born, does not live, does not die, is incapable of defeating, cannot be stolen, does not associate, is behaved by Aryans, do not have any cover, is infinite.

What are the 3 qualities of a divine gem that extinction of existence element has? 1# As a wish yielding divine gem gives a thing someone wishes; the extinction of existence element gives a thing someone wishes. 2# As a divine gem gives happiness; the extinction of existence element gives happiness. 3# As a divine gem becomes useful in illuminating the wearer; the extinction of existence element becomes useful in illuminating the attained rishi.

What are the 3 qualities of red sandalwood that extinction of existence element has? 1# As the red sandalwood is rare to be found; the extinction of existence element is rare to be found. 2# As the red sandalwood has an incomparable fragrance; the extinction of existence element has the incomparable fragrance of virtue. 3# As the red sandalwood is praised by the wise men; the extinction of existence element is praised by the wise men.

What are the 3 qualities of ghee that extinction of existence element have? 1# As the ghee is very colourful; the extinction of existence element is very colourful by virtue. 2# As ghee gives a pleasant scent in all 10 directions; the extinction of existence element gives a pleasant scent of virtue in all 10 directions. 3# As the ghee is delicious; the extinction of existence element is delicious without a limit.

What are the 5 qualities of a great stone mountain that extinction of existence element have? 1# As a great stone mountain is very tall; the extinction of existence element is very taller beyond 3 worlds, called as human, celestial, brahmic worlds. 2# As a great stone mountain is immovable; the extinction of existence element is immovable. 3# As it is very hard to climb to the top of a great stone mountain; it is very hard to climb to the extinction of existence element. 4# As a great stone mountain does not help to all seeds to beget; the extinction of existence element does not help all sins to beget. 5# As a great stone mountain has neither love nor hatred for anything; the extinction of existence element has neither love nor hatred for anything.

■ This extinction of existence element is supreme to all other elements.

There is no other way to know about this thing except by acquiring the intelligence of destroying cankers science. Only the rishis who acquired it; know about it. Except them who acquired it; there is none in the universe who knows this extinction of existence element fully.

■ This subtle nature is unthinkable by the ordinary mind.

By following the advises of the Buddha; one comes to the extinction of existence element. And then he knows it. By finding and knowing this supreme subtle nature by himself; he becomes exceedingly glad.

By using created things from earth element, liquid element, heat element, air element; none can know this extinction of existence element.

■ By discussion, one cannot know about this subtle nature. By arguments, one cannot know this thing. By logic, one cannot know this thing.

By attaining the supreme enlightenment; one comes to that position in this present life. By coming to that position; one ends all mental woes still possessing the body. By the vanishment of final death-consciousness and body; one comes to that position fully, in all aspects. By coming to that position fully; one ends all woes. Permanently.

Abandonment of form, sensation, perception, formations, consciousness; causes the entering into the extinction of existence element.

This is the only fearless land. This is the only fearless city. This is the only fearless place. It is rare those who come to this subtle nature.

There is nothing in the universe that can be compared to this extinction of existence element. This extinction of existence element is supreme to all elements.

■ Coming to this supreme nature is the purpose of human life, god life, and brahma life. Because only in these 3 types of lives one can come to that supreme element.

Scenes saw by the divine eye segment:

A Buddhist monk whom we know well, once sees a vision by the divine eye intelligence. There is an Indian Bollywood actress who is very beautiful and who is alive to this date. She has eyes like a beautiful flower. She was born in Mangalore, Karnataka. She was the winner of the Miss World 1994 pageant. She has a very beautiful figure. She is excellent in human woman’s beautifulness. Her beauty, her colour, her manners; these all, charm her followers. Specially the Bollywood movie lovers. She is very famous around the world. Also, she is very rich and has everything she wants to have. Once a Buddhist monk who has the divine eye finds what is the karma behind all of her these good things. He sees a past life of this beautiful Bollywood actress. He sees a woman at age 40, wearing an orange colour garment. This time also she is an Indian, nevertheless; an ordinary woman. And she is wearing the orange colour garment; staying in holy places, cleans holy places, weaves flower garlands for holy places, cooks aromatic foods in holy places, and adores holy places by many aromatic beautiful flowers.

Chapter 19: Truths and circles and more. 卐

Chapter 19: Truths and circles and more. 卐

This chapter contains various truths that are good for a meditation practitioner to know.

Firstly explaining the reasons and their various fruits. However, keep in mind that the reasons and their fruits are explained only by one or a few modes. But there are more other fruits due to a small change in karma – formations.

Reasons and results:

6 categories of attributes of consciousness element namely craving, hatred, ignorance, non-craving, loving-kindness, wisdom; generate a karma. Listen, I show you the reasons and results. These craving, hatred, ignorance categories are the 3 roots of sins.

O small beings with ignorant minds! Karma is an unimaginable energy! Luck is a synonym for karma.

He who attacks others in the back; gets back pain.

He who insults others, breaks promises, causes great disappointment to another, deprives other’s properties, disgraces others in public; gets mental agony and pain.

He who plugs up or blocks up the hole of a rat or a snake, who catches fish and causes them to die by suffocation, who stifles the life of any creature; gets asthma, lung diseases, pleurisy, severe bronchitis, pneumonia and similar things to these.

He who kills or injures another by means of poisoned instruments; suffers from scorpion-sting and snake bite, dies by poisons.

He who oppresses others and keeps them in permanent slavery by excessive vanity and pride; gets elephantiasis.

He who is a miser and a harsh money-lender, who ruins, impoverishes and drives his debtors to starvation through rack renting and abnormal interest; suffers from consumption.

He who indulges with prostitutes, commits adultery, leads an impure life; gets leprosy.

He who is proud of his physical strength and misuses his power in oppressing and fighting with others; suffers from epilepsy.

Husbands who beat their wives and parents who beat their children without understanding, people who do not show mercy to children; get angina pectoris (heart-pains), chronic tooth pain and nephritis.

He who loves the ocean but has many merits becomes a god who lives in the ocean.

He who loves rain but has many merits becomes a god who lives in the rain clouds.

He who loves the sun but has many merits becomes a god who lives in the sun.

He who loves the moon but has many merits becomes a god who lives in the moon.

He who loves trees but has many merits becomes a god who lives in a tree.

He who loves mountains but has many merits becomes a god who lives in a mountain.

He who casts lustful look on women, who eyes others’ property, whose heart burns at others’ well-being, who is jealous when sees good things happened to others, who does sins by eye, who watches others nakedness by lust, who visits abominable parties and sexy dancing shows; gets permanent eye-diseases.

He who sets fire to a house and causes others’ death; gets erysipelas and fatal hot boils, dies by fire.

He who poisons others with irritating, fiery and corrosive foods, who adds impure things in rice and serves in hotels, who adds water to milk and sells it for a high price passing it for pure milk; gets colic and gastritis.

He who is a hypocritic, who under the guise of goodness and virtue continuously torments others with petty tyranny, who constantly ill-treats, beats and deals harshly with little children, who is not merciful; gets bad itches and skin diseases.

He who indulges in gossip, who likes to hear talks about abusing others, sardonics and insulting others and similar things, who listens obscene songs in dancing shows, etc; gets ear-sore and painful humming sound in the ears, and suffers from ear-inflammation.

Children who disobey their fathers or drag them to court; get leukoderma or loss of vision.

Lawyers and advocates who twist truth and falsehood in court-cases; get colour-blindness, saint vitus’s dance, squint-eye and cataract; are born with a deformed body and afflicted with loss of memory.

Scientists who invent destructive weapons, fire-bombs and also those who use/drop them on people; get multiplicity of dangerous incurable diseases, being born as insects will live in the hollow of trees and when the trees are cut and logs used for firewood will be cruelly burnt to ashes in successive rebirths.

Cruel doctors who ill-treat patients, and give worthless medicines charging high rates, who inject aqua and charge high fees; are born as women and have womb-disease. Their conceptions and delivery will be attended by severe complication, pain and will mostly result in abortion.

Ascetics who falsely pose to be a supernatural power holder (siddha) and cheat the people of the world; will be suddenly overcome by impotency in the prime of their youth in future lives and will suffer terrible disappointment while eagerly hoping to enjoy pleasures.

He who drinks intoxicants and liquors, and indulges in immoral acts; will be born as weaklings, underdeveloped or premature birth and suffer from neurasthenia and general debility.

He who deprives dumb animals of their food and drink, and beat innocent animals like bulls, dogs, cats, etc; gets pyorrhoea, loses all teeth and gets ulcers in the throat.

Those who torture people in prisons; will be born cripples and paralytic and will suffer from chronic nervous pains and rheumatic troubles.

Those who blaspheme the supreme Dharma, speak ill of saints and scriptures; get cancer in the tongue and become dumb.

Dacoits who rob people of their possessions and shoot people; will be victims of every visiting epidemic and will suffer every time from severe relapses and complications.

He who burns sacred dharma books, holy scriptures and destroys spiritual literature; gets gastric ulcers and cancer.

People who extract forced labour from workers, and pay them very low salaries in factories, companies, business, or who do similar things; suffer from Asthma, great suffocation, and tumour in the brain with unbearable pain, and will also become subject to gout, rheumatism, lumbago and hunch back.

Those who deceive the masses through bogus concerns; get chronic diarrhoea and dyspepsia, and diseases of spleen with anaemia and malnutrition. Have to go to the toilet often.

He who sells stale vegetables and fruits, spoiled grains and rice for high price by making them appear fresh, who does businesses unrighteously; gets falling hair, leukoderma, carious teeth and cataract.

Profiteers and black-marketeers; get incurable obesity, elephantiasis and tumour in the stomach.

He who refuses food to hungry guests at the door; gets pyorrhoea and stomach ulcer.

Officers who oppress subordinates, clerks and peons by extracting illegal works from them and fining them unnecessarily; get chronic oppressive head-ache, high-blood pressure with acute giddiness.

Officers who misuse public money and produce false vouchers; get dropsy and septic fevers.

Servants who pretend to work and thus ruin their masters; get paralysis and trembling of limbs and palpitation.

Cunning people who deceive people as advisers in holy places of pilgrimage and as worshippers in renowned temples, by demanding money, clothing and food-materials in the name of dharma or in the name of any sacred thing; get extreme bilious diseases, vomiting and chronic diarrhoea, and blindness.

Parents who tyrannize and worry their children of a spiritual bent and force them to lead a worldly life, mother and father who disturb childrens’ dreams of becoming ascetics; get acute diseases of the respiratory system, diphtheria, pleurisy, pneumonia, or similar things.

Parents and elders who beat children cruelly, who hunt eggs of animals, who make troubles for innocent children, who are not merciful to children; receives no children.

Those who have merits for children but speak false, who deceive others, who are not honest; receive daughters. Those who gift crutches, who are upright; receive sons.

The child who mistreats parents; receives no parents, goes to hell worlds.

The man who hates women; receives no affection from a woman in successive births. The woman who hates men; receives no affection from a man in successive births. Becomes a female peacock. He who hates creatures; gets disgusted in many lives, becomes unfortunate.

Those who do having sex with other men’s wives, girlfriends, men except the husband, men except the boyfriend; receive many enemies, go to hell worlds.

He who lives with anger, who is not kind, who does not allow loving-kindness; becomes a demon. Or a demon servant. Becomes a serpent.

He who kills others by starvation; receives dryness, ugliness, aches, dry heart, faints, dies by not receiving foods, be born in hell worlds.

He who kills others by not giving water; gets extreme dryness, aches, dry heart, faints, a body similar to a ghost, dies by not receiving water, be born in hell worlds.

He who kills others by using serpents; becomes an animal and dies by mouths of cobras, vipers, pythons. Be born in hell worlds. Even he later be born as a human being; dies by a mouth of a serpent.

He who kills others by poisoning; becomes a painful ghost. His limbs are always ignited. When becomes a human, he gets a disgusting body that stinks. Gets extreme skin diseases. Dies by a poison. Goes to hells.

He who kills others by fire; goes to hell worlds and dies again and again by fire. Is born in the middle of a fire. Goes to ember hell worlds. Becomes a ghost that has igniting limbs. When became a human, even he is in younger age or older age; dies only by fire.

He who kills others by water; goes to hell worlds. Gets a weak body. Gets an unstable mind. Gets various fears. Gets breathing problems. Feels fear always. Dies only by falling into a well, sinking in a pond, river or in the ocean.

He who kills others by using weapons; goes to hell worlds. Becomes a demon. Gets attacked by weapons. Goes to wars and gets killed there. Becomes a pig, deer, chicken, crab, goat, cow, lamb and becomes a prey to another being. Dies by destruction. Body gets destroyed. Dies only by a sword, knife, bullet, bomb etc.

The sinner first pay the weighty part of his karma in hell worlds for an uncountable amount of time, he recollects his sin and cries aloud. But there is none to help him. Then comes to animal worlds and stays there for a very long time. Dies and is born again and again in the kingdoms of animals. After that, comes to various inhuman worlds and comes to pain for a very long time. Now when he has spent most of his sins and when his meritorious karmas come to an equal level, then he is born in a human world as a human being. Even then, high sinners have the marks of their sins.

The murderer of a man is born as a consumptive, the killer of a cow becomes hump-backed and imbecile, the murderer of a virgin becomes leprous.

Those who look at ascetics with suspicious minds come to various troubles and bad luck.

The man who rapes little girls and kills them; is born as a woman and when she is a little girl will be raped and killed in many lives.

The slayer of a woman and the destroyer of embryos becomes a savage full of diseases. Who commits illicit sexual intercourse becomes eunuchs, who goes with his teacher’s wife is born diseased-skinned.

The greedy eater of flesh; becomes very red. The drinker of intoxicants is born with discoloured teeth. The person who, on account of greed, eats what should not be eaten; becomes big-bellied.

He who eats sweet foods without giving to others; becomes swollen-necked. He who gives impure food to ascetics is born as a spotted leper.

The person, who, through pride, insults his teacher; becomes an epileptic. The person who despises the dharma and the holy scriptures becomes jaundiced.

He who bears false witness becomes dumb. He who takes meal separately from company-row; becomes one-eyed. One who upsets a marriage-match; becomes lipless. Who steals a book is born blind.

He who strikes a cow or a man with his foot is born lame and deformed. The person who speaks lies becomes a stammerer. The person who loves to listen to lies becomes deaf.

He who steals jewels is born in a low caste. He who steals gold gets diseased nails. Who steals becomes poverty-stricken.

He who steals foods becomes a rat. Who steals grains becomes a locust, who steals water becomes a Chataka bird that lives seasons without drinking water, who steals poison becomes a scorpion and becomes unable to eat properly, therefore takes animal juices only.

He who steals vegetables and leaves or similar things becomes a peacock, who steals perfumes becomes a musk-rat, who steals honey becomes a gad-fly, who steals flesh becomes a vulture, who steals salt becomes an ant.

Women who are in anger about men, women who are revengeful towards men; become a female peacock.

He who steals betel, tasty fruits and beautiful flowers and similar things becomes a forest-monkey, who steals shoes, grass and cotton and similar things is born in sheep’s womb.

Buddha the omniscient said the subject of karma is unthinkable by the ordinary minds and general people. Only an omniscient Buddha knows it fully. But the divine eye will show a large part of it. Omniscient intelligence uncovers the subject of karma fully. Buddha and the Rishis are merciful to the universe. A human life is a rare thing. The chance of hearing the word of Buddha and the Rishis is even more rare. O my son who has both rare chances! Now listen carefully.

From all habits, worshiping saints is the highest habit, because it brings liberation one-day.

He who lives by violence, who robs caravans on the road, and who is fond of hunting; becomes a goat in a butcher’s house. And will be put to death cruelly.

He who commits suicide by drinking poison; becomes a black serpent on a mountain. Whose nature is unrestrained; becomes an elephant in a desolate forest.

People who do not make offerings to the saints and who eat all sorts of foods without hesitation and consideration; become wild tigers in a desolate forest.

The person who is inwardly wicked while outwardly pious; becomes a crane for many thousands of lives.

The priest who officiates for one who is unfit to perform sacrifices, prayers; becomes a village-dog, and by too many sacrifices, prayers; becomes an ass.

All who do similar karmas receive similar results. And a karma will not end in one life. The word karma signifies both sinful and meritorious karmas.

By eating foods without the thought of others; becomes a crow.

The learned man who does not impart learning to the deserving; becomes a bull after death. The pupil who does not serve or care his teacher; becomes an animal, an ass or a crow.

He who threatens and spits at his teacher, or browbeats a saint; is born as a great dreadful fiend in a waterless wilderness.

The person who disrespects his teacher; becomes stupid or unlearned. Also never sees a teacher after death in many thousands of lives.

The person who is jealous at other people; never receives a leadership position. Even if he receives a leadership position due to another karma; there will be another powerful person who is above him. He will be second or will be under a woman.

Those who disrespect saints; stay under a woman. He who disrespects or harasses saints be born in hell worlds that are filled with fire.

He who does not give to a saint according to his promises; becomes a jackal. Who is not hospitable to the good people; becomes a howling fire-faced devil.

He who deceives a friend; becomes a mountain-vulture. Who cheats in selling; becomes an owl. Who speaks ill of nature, dharma is born as a pigeon in a wood.

He who destroys hope and who destroys affection, who through dislike, abandons his good wife; becomes a ruddy goose for a long time.

Those who hate mother, father and teacher, who quarrel with sister and brother; are destroyed when being in embryo in the womb, even for a many thousand of births.

The woman who abuses her mother-in-law and father-in-law and causes constant quarrels; becomes a leech. The woman who scolds her husband; becomes a louse.

She who, abandoning her own husband, runs after another man due to lust; becomes a flying-fox (bat), a house-lizard or a female serpent.

The woman who disrespected, who did not care her husband; receives no husband in many lives. The woman who disrespected her husband a little; receives an old man, becomes unable to go to a marriage in her youth.

He who cuts off his lineage by embracing a woman of his own family due to lust, having become a hyena and a porcupine, is born from the womb of a bear.

The lustful man who goes with a female ascetic becomes a desert fiend. Who consorts with an immature girl becomes a huge snake in a wood.

He who covets his teacher’s wife; becomes a chameleon. Who tries to go with the king’s wives; becomes badly corrupt in character in many lives. Who goes with his friend’s wife; becomes a donkey.

He who commits unnatural vice; becomes a village pig. Who consorts with a woman with impure character; becomes an ox. Who is very passionate; becomes a horse.

He who eats the offerings to others; is born as a dog. The person who subsists upon the offerings made to an idol, which does not belong to him; is born from the womb of a hen.

He who demeans others, who is arrogant; becomes a monkey or a dog.

He who by arrogance does not bend to those who should be bent by others; receives a tough, inflexible body that does not work correctly.

There are 3 reasons for the birth of a woman. They are; the will to be born as a woman, the high lust, the sinful karma. One of these causes to such a female birth.

Humans who attack other people or beings; receive various diseases or incurable diseases in many thousands of lives.

He who lives without greed but does various other sins; becomes a cat or a dog that lives in a comfortable wealthy house.

Humans who act like husbands of bitches and asses and other animals or find delight in chasing animals and killing them in violation of dharma are after death made the target and pierced with the arrows and bullets of merciless beings. Their bodies will be penetrated.

People who mercilessly slaughter animals are born as animals in the slaughterhouse, and are dealt with in a similar manner.

People who do pig farms, chicken farms or similar farms; commit suicide or meet unfortunate deaths.

The wretch among the ascetics who worships the gods for the sake of wealth is destitute of peace and becomes a forest-bird.

The wretch among the ascetics who does not do the duty of an ascetic, who is unrighteous, who is sinful; receives no ascetic life in many millions of lives. No matter how hard he tries to wear the robe; he does not receive the robe again.

The wretch among the ascetics who does not do the duty of an ascetic, who is unrighteous, who is sinful; wears robes that are burning always with thick flames for a very long time as long as the sun and moon exist. His robes, begging bowl and whole body blazes with thick flames. Can be seen in orange color with extreme pain.

He who takes away a plot of land which was given by himself or another; is born as a worm in excrement.

He who disturbs meditative saints; gets a life that is full of troubles, a disturbing body, insomnia, mental sicknesses, a mind that is unable to concentrate, destruction of celibacy, high lust, bad luck, unsuccessfulness.

He who loved his name and fame and did selfish actions for the name and fame; destroys his name and fame, receives a bad name.

He who abandons the desire for tasty foods; receives great tastes, many various types of foods.

Who does actions with high lust; gets an abnormal irritation, itching feeling in genital area in every life thus becomes whores.

He who has high lust is either born as a woman or a pig or a female monkey or as a worm in excrement. Even as animals; their gender is female.

Those who think lustful thoughts about saints are born as women for many millions of lives and receive impure lives.

Those who trouble others; receive troublesome lives also receive troubles wherever they go, become unlucky or receive a troublesome body.

Who had love, lust, craving becomes a ghost. If it was for special object, place or a person; becomes a ghost near there and stays as long as the sun and moon exist.

He who is ungrateful; gets skin diseases, is born in hell worlds.

As milk does not clot instantly; the karma does not give its result instantly. It is the nature of the karma.

Those who give what they like most to others; get what they like.

Those who give what is hard to give; get what they like.

He who abandons the craving for things that he arose most craving; gets what he likes.

And also, those who give what others like, to other people; get what they like. The above mentioned 4 types of people will get anything what they want.

Those who give bad things such as liquor; receives bad things.

In the age of Kali, due to the greatness of sins, great distortions happen in the world.

A poisoner becomes insane. An incendiary or an attacker by fire becomes bald, hair does not grow. Who sells flesh by killing beings becomes the most unfortunate and unlucky. Who eats the flesh of other beings greedily becomes a diseased person.

Back-biters, tale-bearers and treacherous people; get boil on the head and shoulders, and internal abscess, eczema on back and similar things to these.

Those who had hatred are disliked and disgraced in many thousands of lives, receive an ugly face, receive no beauty, receive a dark or a black color skin.

Those who had loving-kindness are liked (desired) and honored in many thousands of lives, receive a beautiful face, receive beauty, receive a light color or a gold color skin.

Karma influences one’s thinking pattern. When karma changed; he will change his thinking pattern. According to one’s karmas one may think, but if his bad karma is not much powerful, then by efforts he can acquire wisdom and be wise. Mind is created by karma. Karma manipulates feelings. Karma manipulates thoughts. Karma manipulates life. Foolish thinking and intelligence are gifts of karma. But perseverance is praised by the Buddha and the rishis.

When a group of beings’ lust becomes high; great destruction comes by the fire element. When a group of beings hatred becomes high; great destruction comes by the water element or by the fire element. When a group of beings ignorance and wrong views becomes high; great destruction comes by the air element or by the earth element.

All the creatures of low-births, having come back from the hell worlds, are born again in the human kingdom amongst low outcastes, low families and even there, by the stains of their sins, become very miserable. They become men and women with oozing leprosy, born-blind, infested with grievous maladies, and bearing the marks of their sin.

He who, having become a king, does not give land to the saints, is reborn for many times as a beggar, without even a village-hut. The king who, through pride, does not make gifts of land to live for meditative saints, shall dwell in hell worlds a very long time as long as the sun and the moon exist.

Those who give a seat to a saint receive kingship, get high positions, or are born in high families for many millions of lives. Who belittles a rishi goes to a hell world for a very long time and later be a servant.

He who helps ascetics with honor becomes lucky. Who troubles ascetics becomes unlucky.

He who looks at an ascetic with angry eyes receives no eyes or eye sicknesses in many millions of lives. He who looks at an ascetic with pleasant eyes; receives sharp eyes or receives no eye diseases in many millions of lives.

He who limits others unrighteously; receives a cage, receives no freedom.

The sinful man who threatens a saint without saying a word by mere showing a weapon; goes to a hell world filled with fire and comes to pain for a very long time.

Women who arouse lustful desires of people; receives various pains.

Those who give a lamp or a light to an ascetic; receive no darkness, become wise, receive sharp eyes, receive the divine eye.

Those who disgrace the teacher, who by arrogance disrespect ascetics, who by arrogance do not listen to the words of ascetics, who steal books, who do not give light, who disrespect Dharma; become fools. Receive no understanding intelligence. Become unable to understand even an easy thing.

He who attacks other people’s ears or slaps damaging the ear; receives no divine ear no matter how hard he tries.

He who steals shoes, breaks legs, attacks legs of other beings, who shoots knee caps, destroys vehicles of other people or robs vehicles, breaks bridges, blocks roads; receives no supernatural powers no matter how hard he tries.

Those who give shoes, repair roads, heal broken legs, create bridges for public use, gift vehicles, help people to reach the desired destination; receive no sicknesses in legs, receive the ability of moving easily.

Those who give shoes, repair roads, heal broken legs, create bridges for public use, gift vehicles, help people to reach the desired destination; receive super-normal powers.

Those who help an ascetic who is at the road trying to travel somewhere; receive supernatural powers.

Those who praise the wisdom of saints; receive eyes, light, superior wisdom, learning and the ability to see past – present – future in many millions of lives.

Those who gave something to a saint but later repented about his that good action done to the saint; become rich in many lives but become unable to use that money and live like a pauper.

He who has a high hatred in mind; gets cancer and leukemia.

He who goes to fighting tournaments and beats his opponent harshly; receives various pains and incurable diseases.

He who practiced high gifting, who was not a miser; gets victory easily in competitions, exams, businesses, games, wars.

He who practiced gifting a little; receives victory with difficulty in competitions, exams, businesses, games, wars.

He who did not give, who was a miser, who was jealous; receives defeat and loss in competitions, exams, businesses, games, wars.

He who gives life, beauty, pleasure, power, wisdom; gets life, beauty, pleasure, power and wisdom for a very long time.

He who does not give or takes away other’s life, beauty, pleasure, power, wisdom; receives none of life, beauty, pleasure, power and wisdom.

He who gives medicines, who heals others, who does not harm beings; receives no sicknesses, receives healing ability.

He who gives robes and a begging bowl to an ascetic; gets an ascetic life.

Those who are greedy and do not give up their money or other gifts lose it via numerous spending methods, such as diseases and hence medications.

He who has less merits receives old or used or broken things. He who has high merits receives new things and younger wives.

The fake ascetic who is arrogant and sinful, who demeans other virtuous true ascetics; receives intractable pains, incurable diseases, becomes a hell world’s being.

Those who give lamps, foods, a place to meditate and live, water, robes, medicines to an ascetic; receives all human pleasures and divine pleasures in heaven worlds. His sins fade away.

He who practiced gifting, who was virtuous; becomes the first child son of a younger mother with soft breasts in a good family and receives many pleasures.

Who was a miser, who was not virtuous; becomes the last female child of an older mother in a poor family and gets less pleasures.

Who treats other creatures kindly; receives kindness wherever he goes, receives various pleasures. Becomes lucky.

Those who gave medicines; receive medicines.

He who gives passion; receives passion. He who gives dispassion; receives dispassion. He who practices wisdom meditations ends karmas, ends rebirth circle someday. He who practices meditations with enthusiasm receives faster meditation results.

If a group of men commits a sin; all have to face its results.

If a group of men commits a merit; all have to face its results.

He who recollects their past meritorious actions; collects merits again and again by the mind.

He who recollects their previous sinful actions; collects sins again and again by the mind.

One who often recollects his sinful actions did in the past increases his sins.

One who often recollects his meritorious actions did in the past increases his merits.

Those who recollect their previously did meritorious actions at his death becomes a god.

He who protects virtue precepts; gets divine pleasures, goes to heaven worlds.

He who practices a meditation up to the 2nd concentration level; becomes a powerful god in a heaven world.

He who practices concentration meditations and acquire form and formless meditative levels becomes a Brahma. He who protects celibacy, he who teaches Dharma, listens to Dharma; receives various heavenly and Brahmic pleasures and ambrosia the perfection.

Karma helps a person to realize the Nirvana element. Karma gives him 3 supportive things. With the support of those 3 things, he realizes the Nirvana element. They are; the path to Nirvana element, earnestness in practicing Dharma, distinctive intelligence of destroying cankers. Thus, formations help a person to come into the formationless, unconditioned, unbirthed, unmanifest, immortal, eternal, non-created by a cause, the Nirvana element.

A karma does not come to an end in one life. According to the size of the karma, the lives to be spent are decided.

A creature cannot be in-charge in the existence.

It is not good to do a karma, that by doing it, if receives a result which has to feel with tears while crying.

Hell Environments:

There are 136 hell worlds that a being has to experience in accordance with the Karmas which he does through hatred, ignorance or passion.

The Sanjiva hell world, the Kalasutra hell world, the Sangatha hell world, the Raurava hell world, the Maha Raurava hell world, the Thapana hell world, the Prathapana hell world and the Avichi hell world are the biggest 8 of all the hell worlds. These all hell worlds burns, destroys the creature who was born there, again and again for a very long time. Those hell worlds are filled with hatred, filled with lava, filled with fire, filled with embers, filled with hot water, filled with liquid iron, filled with poisonous chemicals, poisonous gases and impure things such as blood, excrement. These hell worlds are fearsome to behold, erect body hair if looks, extremely dangerous.

In every galaxy, these hell worlds exist. Those who acquire the divine eye, can see these worlds.

These hell worlds have 4 corners. And 4 doors. Above is covered by a hot metal cover. The land is created by hot iron and various other metals. The around is covered by lava and hot metals. The fire always blazes everywhere on the land. Very fearsome to see. The fire spreads more than 2575 kilometers. These hell worlds are created by none.

He who disrespects, blames the Rishis that have gone to the other side of virtue; goes to these hell worlds. And they come to extreme woe in those hell worlds for an immeasurable amount of time. Their inside and outside both are burning and they search a way to exit. They run toward north, east, south and west. But they cannot make it to a door. If they get closer to any door after a very long time; that door closes due to their own sinful karma. The supreme rishis sees what is happening there by the divine eye while living in the human world.

Creatures who are born as hell world beings come to extreme woe and cry aloud keeping their hands on heads as long as the sun and moon exist. If a creature looks angrily at a saint who has 15 natures and 8 sciences; that is enough for that creature to come to a great pain in a hell world for a very long time.

The king or president who harasses or destroys a country by unrighteousness; goes to Thapana hell world. He is covered by fire and receives pain only. Therefore his limbs and whole body blaze by fire. Can be seen in full orange color. And he cries aloud.

The child who kills his father falls to the Kalasutra hell world. And lives there an immeasurable amount of time. Also, he then falls to Lokubu hell. The burning him who is without a skin is attacked by weapons. And is destroyed. And again monsters pluck out his eyes. Then immerse blind him in a river that contains boiling hot water. And again monsters make him eat hot metal balls. Also ghost dogs, ghost birds attacks him. They pluck his tongue, attack limbs, and eat while blood is being oozed by the sinful hell world being. And again monsters beat him. It is a game for monsters. These monsters feel extreme hatred towards the poor hell world being when they see the hell world being due to past sinful karmas of the hell world being.

The child who kills his mother falls to the Kalasutra hell world. And lives there an immeasurable amount of time. He receives burning only. Strong monsters wrap him by iron fibres and beat him again and again. It is a game for monsters. Blood is oozing from the hell world being. And again monsters come to him who was a sinful child who killed his own mother and make him drink his own hot blood. Monsters again beat him to get down into a lake filled with refuse, urine, puss, blood, hair, nails, bones, marrow, flesh and fat. In that lake there live insects. Those insects love blood and eat the hell world being alive. But he does not die. The extreme bad smell of that area spreads around more than 2575 kilometers. Due to that poisonous bad smell; the eyes of hell world beings decay.

There is a place of suffering called Tamisra. Those people who lay hands on another’s wealth, children and wives are born in this region. The hell world being experiences there extreme pain being bound with mortal cords and violently hurled into the dark regions. He has neither food nor drinks. He is beaten with clubs, and by holding out threats and being brought to a state of weary affliction, the hell world being drops down in a swoon.

There is another region called the Andha-tamisra. Here be born who deceive husbands and appropriate to themselves their wives and other property. Such beings are cast down into this hell to suffer torments where they lose all understanding and sense through excessive pain. The hell world being suffers like a tree whose roots are cut.

Those who grossly identify themselves with this physical body and regard the wealth of the world as their own, fall into the hell called Raurava. Those people who torment people here on earth become subject to the torment of poisonous worms called Rurus in this dangerous region.

Maha Raurava hell world is of the same type. Those men who indulge in passions are eaten here by flesh-eating animals.

In the hell world called Payasa hell worlds beings are born without skin and as meat-balls. Their flesh is always burning by fire. The women and men who arouse lust in other people’s minds, who wear sexy dresses, who love to show body parts, who make other people blind in passions be born here.

In the hell called Kumbhipaka, dreadful fiends begin to boil in oil that cruel and merciless sinful person who kills, cooks and eats living animals, birds and the like.

He is thrown into the hell world called Kalasutra who insults spiritual men, saints. He is placed on the surface of burning copper, 64374 kilometers in extent, and constantly heated by fire below and the above, and being tormented by hunger and thirst, undergoes untold misery.

There is a hell called Asipatravana. This is a forest full of leaves made out of sharp daggers, sharp blades. The hell world being is made to run through this forest and is hunted like a beast. He who goes against the Dharma, who embraces wrong views, wrong philosophies is thrown here. A very pitiable sight! Indeed he runs this way and that way and has every part of his body torn up in those dreadful woods of sword. Those hell world beings cry out, “Ah! I am undone!” and fall down in agony.

Kings, masters who inflict punishment on innocent men, or who inflict corporeal punishment to a virtuous man, fall into the hell called Sukara-Mukha. There every part of the body of the sinner is crushed like sugarcanes! He shrieks in distress but there is none to help him.

Bad politicians or men who are having a good powerful position in society inflict pain upon other people fall into a hell called Andhakupa. The hell world being is tormented on all sides in darkness by varieties of terrible beasts, serpents, etc.

Those who are greedy, those who have an impure character, who do not share with others what they possess fall into a hell world where their food is worms. They are cast down into a vast ocean of worms where they begin to tease the hell world being from all sides. Hell world beings die and are reborn again and again.

Who robs a virtuous or an innocent man and thus causes him to suffer without a reason, falls into a hell where he is severely pinched by burning iron tongs and hit by red hot iron balls.

Those men or women who abuse innocent poor servants, and coolies who are rather to be pitied and helped for their miserable condition, fall into a hell where they are severely thrashed and forced to embrace a burning image of iron like unto a man or woman. Those who abuse their marriage beds are received a similar punishment by their own sinful karma.

Whoever approaches under the extreme force of passion all kinds of beings, is placed in the Salmali Hell world with adamantine thorns and is dragged through the region of the hell world.

Kings who transgress the limits of righteousness, and administrative employees who discard the law of justice fall into the river Vaitarani after their death. This is a river that flows through a hell world. Here the hell worlds beings are bitten by aquatic monsters but are not separated from their body and are on the other hand supported by their vital breaths to be ever alive to the consequences of their Karma. This river is flooded with refuse, urine, puss, blood, hair, nails, bones, marrow, flesh, excrement and fat.

The women who commit abortion dying here reborn in Khuradhara hell world and in river Vaitarnai. River Vaitarani flows through a forest that has trees similar to some kind of cactus trees but are like created by metal and that have 16 inches long thorns. The women and men who do having sex with other people’s wives, other men except husbands, girlfriends, other men except boyfriends be born in this forest area and climb these trees and come to pain. If sees by a distant those hell world beings can be seen as fire pillars. The height of them is 26 kilometers. Fire goes here and there as it goes by flame throwers. They come to various pains for a very long time and are beaten by monsters fall heads downward. And again their bodies are pierced by monsters by sharp conical objects. They lay down still for a very long time without a sleep. Like this, sinners eat the fruits of their actions after death.

There is another hell world called Imbulvana. Those who cheated their husbands, wives, boyfriends, girlfriends and husbands who didn’t care his good wife and liked other women and wives who didn’t care her good husband and liked other men goes to this world. The height of that world is 1545 kilometers. Width and deepness are equal to the height. It consists of a thorn forest. The height of a tree is 26 kilometers. Also, the size of a monster who lives there is 26 kilometers. Fatness is 4 kilometers. Also, have a beard of 4 kilometers length. The size of an eye is equal to a tractor tyre. And they carry weapons in their hands. The height of sinful men and women who be born here as a hell world being is 13 kilometers. Monsters come to them and make them wear jewels that blaze by fire. When they are burning by the fire of jewels and cry, come the monsters and beat the women brutally. And monsters make women climb on trees in the thorn forest. They climb and thorns pierce their bodies. With broken limbs, bones and oozing blood, they climb about 7 kilometers and says a sexy song by the power of their sinful karma with tears, while crying loudly. Then the men who are wearing jewels that are blazing by fire hear the sexy song and look up with love to her and cry. At that moment monsters come and beat the men very harshly and make them climb on the thorn forest. Then they climb and come to pain equally like women. Hot blood comes out immeasurably. They try to come closer to women but they never make it. And when the bodies of men and women are completely destroyed they are reborn on the land and the dangerous process continues as long as they have sinful karma to pay. Beating hell world’s beings is a game for the monsters. These monsters also are in great anger due to harsh conditions in hell worlds. They also were born in such a place due to their own sinful karmas. Sometimes due to sinful karmas of hell worlds beings monsters who are not real are created magically. Such is the power of karma. Karma manipulates all elements.

Who commits suicide by drinking poisons, chemicals, by hanging, by pulling tongue, by cutting and who treated animals cruelly, who takes excessive works by his cows, bulls be born in a world named Kihiraguru hell world. And they come to burning for a very long time.

In order to see these natures of universe; one needs to have the divine eye. Otherwise, how can he know? Karma manipulates nature.

Those who tell slanders, those who separate friends, those who separate limbs of beings and kill them are born in a hell world named Paduma. The length of this hell world is 25749 Kilometers. Width and deepness are equal. This hell world is filled with hot liquid copper. The size of an insect who lives in this hell world is 2575 kilometers. They envelop hell world beings and attack and destroy.

Those men born of a higher caste who choose to be husbands of unchaste women belonging to a lower order of life and lead like brutes a life of shamelessness, fall after death into a pit of hell, a sea of pus, refuse, urine, phlegm and swallow the same most detestable things.

Those sinful lustful men who were deluded by passion cause their wives to drink their semen, are thrown into a sea of semen and made to drink it. Women who do kinky things get similar results.

The woman who does not care her husband, husband’s mother, husband’s father, husband’s elder brother, husband’s elder sister; her tongue is pulled out by monsters by using curved weapons and strings. That woman who is now a hell world being sees her own tongue which is 6 feet long and filled with worms. She wants to cry. But she can do nothing.

Women who without informing these are menses days did sexual intercourse with the husband, men who did sexual intercourse knowing wife is on menses, those who did abortions, those who helped abortions, those who gave medicines for abortions, those who kill children and who did similar sins go to a hell world named Alukubu. This hell world is filled with burning ashes.

Those who do their businesses unrighteously, those who cheat in selling goods, those who sell worthless things for a higher price, those who deceive their customers, those who make their customers blind are born in a hell world named Dalakesmali. Fire moves here and there in this hell world by great winds. Those hell world beings burn from fire and also birds who are in size equal to an elephant on the earth attack from the sky and pluck out their eyes.

Those who set fire to others’ houses or administer poison to others or plunder villages and caravans; be they kings or kings’ employees, they fall after death into a hell world where they are voraciously munched by 720 hounds, with their dreadful teeth.

Who utters falsehood in giving evidence or in making gifts, falls into a hell world called Avichimat where there is no support to stand upon. There the hell world being is hurled headlong from the summit of peaks of mountains 644 kilometers in height. In this hell even hard stony surface appears like water and thus the hell world being is made to delude himself evermore. Though his body is shattered to pieces he does not die, and he is repeatedly lifted up to the top and hurled down again and again.

If a man drinks wine and liquor he is made to drink molten iron in the regions of hell. Those who go against the prescribed rules of Dharma in the scriptures are received suitable punishments.

Those people who praise themselves as great personages, but do not respect those who are really great by birth, honour, learning and virtue, are born in a hell world where they are thrown headforemost into a hell of salt water mire to undergo endless torments.

Those who worship gods by offering human victims or animal victims, are thrown into a hell where they are cut to slices and eaten by devils, but even then they do not die but only experience pain.

There is also another hell world called Verala. The size of a leg of a ghost dog in this hell world is 6 kilometers. These dogs attack and kill hell world beings who were born here. They cry aloud and die in a blood pool. Those who treated cruelly to animals, gadflies, flies, fishes, ants, butterflies, insects and those who killed animals are born here.

Those wicked people who torment their refugees because they are under their control are made after death to suffer from extreme hunger and thirst and are on every side assailed by sharp instruments, and are made to recollect their sins.

Those who are here on the earth cruel like snakes by nature and terrify other beings, fall, when they die, into a hell called Dandasuka, where snakes of 5 or 7 hoods attack them and worry them to death even though they do not die.

Those who here imprison people in dark holes and dungeons are in turn after their death imprisoned in a dark atmosphere filled with smoke.

Those householders who get angry with guests and look at them with cruel eyes, as if they would burn them, are plucked out their eyes after death by ghost vultures possessing bills hard like an adamantine rock.

There is a hell world called Sitha. This hell world is filled with an extremely cold acid ocean. The coolness of that acid ocean spreads more than 33448 kilometers. That chemical ocean is pure blue in colour. Big waves go here and there. Who attacks virtuous people, who steals, who takes other people’s properties by force is born in this ocean and comes to pain by trickling, oozing their muscles, nerves and bones. After their body was completely destroyed, they are born again in the same place. They come to pain for an immeasurable amount of time.

Hell worlds are filled with sinful creatures. Therefore cannot find an empty space. And they recollect their sinful deeds and cry saying “Oh! I couldn’t do!”. Most human beings have come from hell worlds. But now they cannot remember the extreme woes they were uncovered to in their past lives. Hell worlds are natural environments in the vast universe. They were not created by someone.

All hell worlds consist of either extreme unbearable hotness or coldness. Some hell worlds are completely dark and light cannot penetrate that world. The extreme sufferings that hell world beings receive are beyond the writing power of letters.

A sinner cannot hide from his karma because it is the karma that creates the birth-consciousness element and also gives sensations.

Those who have fear and shame for doing sins go to 6 heaven worlds and beyond.

Pleasureful or painful or equanimity sensations will be dragged to your mind by nature wherever you go. And you will feel your own actions done in the past.

Therefore, knowing that karma is in charge; a wise man becomes careful and clever.

The light of the sun exists whether the owl accepts it or not. The electromagnetic waves exist whether a dog accepts it or not. Colors exist whether a born-blind man accepts them or not. Therefore; the nature works in its mechanisms even fools accept it or not.

Hells and heavens are beyond the power of ordinary human thinking ability. As the pleasure of a trance is beyond the power of speech. As the pleasure of extinction of existence element is beyond the power of imagination.

“If something arises from a cause, if ceases that cause, due to the cessation of that cause; effect ceases.” This is the nature. This is the great natural law.

Therefore the wise thinks “I must control my mind. Otherwise mind will control me and drag me to sins and pains”.

O my dear child! How can someone say things happen without a reason when there is always a reason behind it! In this world; random things are rare things.

Karma divides beings. Inequality in creatures is due to the karma. These are the words of Rishis. Those who consider they have power over nature are fools. Worshiping the lotus feet of all rishis in the entire universe: compassionate rishi Brahmadeva wrote these Dharma words of sages for the benefit of humans, inhumans and gods.

A ritual for good-luck:

If you have an unlucky life, do this ritual every day. Luck means Karma. Bad luck means Sinful Karma. Good luck means meritorious Karma. By changing the balance between your sins and merits; can have good luck. Even the most wicked sinner can change himself and find salvation. Write all the names of below 108 Munis and draw a meditating ascetic either by using a pen or pencil. However, the drawing is not essential. It will just be an additional help to you. Muni is a synonym for an extremely pure, sinless saint. Have faith in these Munis. And hang the paper on your room’s wall. And worship them every day either by your mind or by speech or by body. The worshipful supreme munis are shown below. you can also do things like lighting a lamp etc.

108 Saints:

Here are the blameless and sinless 108 saints. These saints are extremely virtuous and merciful. They are equally compassionate to their son, to their student, to their enemy, and to you. These persons do not differentiate as this is my son, this is my student, this is my enemy. They are equal to all creatures in the entire universe. These saints are fields of merits. In the world where there are inhumans, humans, gods, maras, brahmas; these saints are high. These saints stayed away from all sins. In the universe these persons were supreme. They are worthy of honor. They had an extremely pure life. Therefore, they are called “Saints”. Therefore, they are called “Munis”. Therefore, they are called “Rishis”. O, great saints! Worship you! O, supreme men! Now I will write your supreme names. May your supreme names exist on earth for a very long time.

1) Gautama Omniscient Buddha.

2) Uparitta Alone Buddha.

3) Thagarasikhi Alone Buddha.

4) Yasassi Alone Buddha.

5) Sudarsana Alone Buddha.

6) Piyadassi Alone Buddha.

7) Gandara Alone Buddha.

8) Pindola Alone Buddha.

9) Upasabha Alone Buddha.

10) Nitha Alone Buddha.

11) Sutavantu Alone Buddha.

12) Bhavitatta Alone Buddha.

13) Sumbha Alone Buddha.

14) Subha Alone Buddha.

15) Sumegha Alone Buddha.

16) Jali Alone Buddha.

17) Kosala Alone Buddha.

18) Nemisa Alone Buddha.

19) Sachcha Alone Buddha.

20) Pandita Alone Buddha.

21) Santacitta Alone Buddha.

22) Upakala Alone Buddha.

23) Anga Alone Buddha.

24) Vijitha Alone Buddha.

25) Sarabhanga Alone Buddha.

26) Lomahansa Alone Buddha.

27) Manomaya Alone Buddha.

28) Anasava Alone Buddha.

29) Uccangama Alone Buddha.

30) Duranna Alone Buddha.

31) Sumangala Alone Buddha.

32) Arya Alone Buddha.

33) Soratha Alone Buddha.

34) Ketumbaraga Alone Buddha.

35) Matanga Alone Buddha.

36) Bodhi Alone Buddha.

37) Mahanama Alone Buddha.

38) Uttara Alone Buddha.

39) Bharadvaja Alone Buddha.

40) Uposatha Alone Buddha.

41) Jayanta Alone Buddha.

42) Uppala Alone Buddha.

43) Padumuttara Alone Buddha.

44) Rakkita Alone Buddha.

45) Vitharaga Alone Buddha.

46) Pabbata Alone Buddha.

47) Thissa Alone Buddha.

48) Kesi Alone Buddha.

49) Sariputta Arhant Monk.

50) Moggallana Arhant Monk.

51) Kashyapa Arhant Monk.

52) Ananda Arhant Monk.

53) Kondanna Arhant Monk.

54) Anurudda Arhant Monk.

55) Bhaddiya Arhant Monk.

56) Kaccayana Arhant Monk.

57) Punna Arhant Monk.

58) Subhuti Arhant Monk.

59) Revata Arhant Monk.

60) Sivali Arhant Monk.

61) Vakkali Arhant Monk.

62) Rahula Arhant Monk.

63) Rattapala Arhant Monk.

64) Upasena Arhant Monk.

65) Dabba Arhant Monk.

66) Kottitha Arhant Monk.

67) Bakkula Arhant Monk.

68) Kappina Arhant Monk.

69) Sagatha Arhant Monk.

70) Mogaraja Arhant Monk.

71) Marichi Rishi.

72) Atri Rishi.

73) Angiras Rishi.

74) Pulaha Rishi.

75) Kratu Rishi.

76) Pulastya Rishi.

77) Vashista Rishi.

78) Rishyasringa Rishi.

79) Stambha Rishi.

80) Prana Rishi.

81) Yajnavalkya Rishi.

82) Milarepa Rishi.

83) Parivan Rishi.

84) Kaukundihi Rishi.

85) Kurundi Rishi.

86) Dalaya Rishi.

87) Sankha Rishi.

88) Pravahita Rishi.

89) Sammita Rishi.

90) Jyotirdhama Rishi.

91) Prithu Rishi.

92) Sanat Kumara Rishi.

93) Chaitra Rishi.

94) Agni Rishi.

95) Vanaka Rishi.

96) Pivara Rishi.

97) Hiranyaroma Rishi.

98) Vedasri Rishi.

99) Urdhabahu Rishi.

100) Parjanya Rishi.

101) Mahamuni Rishi.

102) Kaagapujandar Rishi.

103) Havishman Rishi.

104) Sahishnu Rishi.

105) Atinama Rishi.

106) Jamadagni Rishi.

107) Vishwamitra Rishi.

108) Brigu Rishi.

Prayers and ritual:

“O, supreme saints! O supreme rishis! O great fields of merits! O those who went on the path of liberation! I worship you. For you are supreme in the universe.”

“O, supreme saints! Who lived in dispassion, who lived in coolness, who were righteous, who were merciful to all creatures! I worship you. For you are supreme in the universe.”

Additional things:

In the names of the 108 saints, you can do the following extra things too. Also, it doesn’t matter if you create your own prayers.

1> You can create a statue of a saint or several saints by using clay.

2> Also you can offer foods.

3> Also you can offer light by lighting a lamp or an electric bulb.

4> Also you can offer water.

5> Also you can offer nice aromas.

6> Also you can offer flowers.

Special Note:

Read the below note first before studying suttas.

Note: Suttas or Sutras are discourses given by the Lord Buddha. The meaning of the word sutta is system or method. The Thathaagatha or Tathagata is another name for reverend Omniscient Ones. The meaning of that name is the one who shows the truth to others. Kamma means karma. Bhikku means Buddhist monk. Devas or deities means gods.

Before the beginning of every sutta contains ‘thus I have heard’ it is due to the reverend Ananda thero the treasurer of Dharma uttered these suttas again at the first council of monks after the death of the prophet Buddha. Another thing I should mention is, that the term Brahmana or Brahmin has 3 definitions. They are; The person who was born in the Brahmin caste is called a Brahmin, the ascetic is called a Brahmin, the 5th level sage who destroyed all sins is called the greatest Brahmin.

Some of these suttas mentioned here are in brief. There are more than 18000 suttas in the scriptures. For more information on explanations follow the commentary related to the particular sutta. And commentaries are not included in this meditation book.

Kalama Sutta:

Kalama Sutta – To the Kalamas.

I have heard that on one occasion the Blessed One, on a wandering tour among the Kosalans with a large community of monks, arrived at Kesaputta, a town of the Kalamas. The Kalamas of Kesaputta heard it said, “Gotama the contemplative — the son of the Sakyans, became an ascetic having gone forth from the Sakyan clan — has arrived at Kesaputta. And of that Master Gotama this fine reputation has spread: ‘He is indeed a Blessed One, worthy, & rightly self-awakened, consummate in knowledge & conduct, well-gone, a knower of the cosmos, guide of men to be tamed, teacher of human & divine beings, awakened, blessed. He has made known — having realized it by himself — in this world with its gods, maras, & brahmas, its generations with their contemplatives & brahmans, their rulers & common people; has explained the Dhamma admirable in the beginning, admirable in the middle, admirable in the end; has expounded the holy life both in its particulars & in its essence, entirely perfect, surpassingly pure. It is good to see such a worthy one.’”

So the Kalamas of Kesaputta went to the Blessed One. On arrival, some of them bowed down to him, having worshipped him, sat by one side. Some of them exchanged courteous greetings with him and, after an exchange of friendly greetings & courtesies, sat by one side. Some of them sat by one side having saluted him with their hands palm-to-palm over their hearts. Some of them sat to one side having announced their name & clan. Some of them sat by one side in silence.

As they sat there, the Kalamas of Kesaputta said to the Blessed One, “Lord, there are some brahmans & contemplatives who come to Kesaputta town. They expound & glorify their own doctrines, but as for the doctrines of others, they deprecate them, revile them, show contempt for them, & disparage them. And then other brahmans & contemplatives come to Kesaputta. They expound & glorify their own doctrines, but as for the doctrines of others, they deprecate them, revile them, show contempt for them, & disparage them. They leave us in absolutely uncertain & in doubt: Which of these venerable brahmans & contemplatives are speaking the truth, and which ones are lying?” (Kalama villagers asked)

“Of course you are uncertain, Kalamas. Of course you are in doubt. When there are reasons for doubt, uncertainty is born. So in this case, Kalamas, don’t go by because others say so, by legends or traditions, by because said this happened like this, by books or scriptures, by because it fits the logic, by because it fits the famous method, by thinking vaguely perhaps this too can be true, by agreement through pondering views, by because it looks correct, or by the thought, ‘This is a respectable man’ or ‘This person is our teacher.’ When you know for yourselves that, ‘These qualities are unskillful; these qualities are blameworthy; these qualities are criticized by the wise; these qualities, when adopted & carried out, lead to harm & to suffering’ — then you should abandon them.”

“What do you think, Kalamas? When greed arises in a person, does it arise for welfare or for harm?”

“For harm, lord.”

“And this greedy person, overcome by greed, his mind possessed by greed, kills living beings, takes what is not given, goes after another person’s wife, tells lies, and induces others to do likewise, all of which is for long-term harm & suffering.”

“Yes, lord.”

“Now, what do you think, Kalamas? When hatred arises in a person, does it arise for welfare or for harm?”

“For harm, lord.”

“And this hateful person, overcome by hatred, his mind possessed by hatred, kills living beings, takes what is not given, goes after another person’s wife, tells lies, and induces others to do likewise, all of which is for long-term harm & suffering.”

“Yes, lord.”

“Now, what do you think, Kalamas? When delusion arises in a person, does it arise for welfare or for harm?”

“For harm, lord.”

“And this deluded person, overcome by delusion, his mind possessed by delusion, kills living beings, takes what is not given, goes after another person’s wife, tells lies, and induces others to do likewise, all of which is for long-term harm & suffering.”

“Yes, lord.”

“So what do you think, Kalamas: Are these qualities skillful or unskillful?”

“Unskillful, lord.”

“Blameworthy or blameless?”

“Blameworthy, lord.”

“Criticized by the wise or praised by the wise?”

“Criticized by the wise, lord.”

“When adopted & carried out, do they lead to harm & to suffering, or not?”

“When adopted & carried out, they lead to harm & to suffering. That is how it appears to us.”

“So, as I said, Kalamas: ‘Don’t go by because others say so, by legends or traditions, by because said this happened like this, by books or scriptures, by because it fits the logic, by because it fits the famous method, by thinking vaguely perhaps this too can be true, by agreement through pondering views, by because it looks correct, or by the thought, ‘This is a respectable man’ or ‘This person is our teacher.’ When you know for yourselves that, “These qualities are unskillful; these qualities are blameworthy; these qualities are criticized by the wise; these qualities, when adopted & carried out, lead to harm & to suffering” — then you should abandon them.’ Thus was it said. And in reference to this was it said.”

“Now, Kalamas, don’t go by because others say so, by legends or traditions, by because said this happened like this, by books or scriptures, by because it fits the logic, by because it fits the famous method, by thinking vaguely perhaps this too can be true, by agreement through pondering views, by because it looks correct, or by the thought, ‘This is a respectable man’ or ‘This person is our teacher.’ When you know for yourselves that, ‘These qualities are skillful; these qualities are blameless; these qualities are praised by the wise; these qualities, when adopted & carried out, lead to welfare & to happiness’ — then you should enter & remain in them.”

“What do you think, Kalamas? When lack of greed arises in a person, does it arise for welfare or for harm?”

“For welfare, lord.”

“And this ungreedy person, not overcome by greed, his mind not possessed by greed, doesn’t kill living beings, take what is not given, go after another person’s wife, tell lies, or induce others to do likewise, all of which is for long-term welfare & happiness.”

“Yes, lord.”

“What do you think, Kalamas? When lack of hatred arises in a person, does it arise for welfare or for harm?”

“For welfare, lord.”

“And this non hating person, not overcome by hatred, his mind not possessed by hatred, doesn’t kill living beings, take what is not given, go after another person’s wife, tell lies, or induce others to do likewise, all of which is for long-term welfare & happiness.”

“Yes, lord.”

“What do you think, Kalamas? When lack of delusion arises in a person, does it arise for welfare or for harm?”

“For welfare, lord.”

“And this undeluded person, not overcome by delusion, his mind not possessed by delusion, doesn’t kill living beings, take what is not given, go after another person’s wife, tell lies, or induce others to do likewise, all of which is for long-term welfare & happiness.”

“Yes, lord.”

“So what do you think, Kalamas: Are these qualities skillful or unskillful?”

“Skillful, lord.”

“Blameworthy or blameless?”

“Blameless, lord.”

“Criticized by the wise or praised by the wise?”

“Praised by the wise, lord.”

“When adopted & carried out, do they lead to welfare & to happiness, or not?”

“When adopted & carried out, they lead to welfare & to happiness. That is how it appears to us.”

“So, as I said, Kalamas: ‘Don’t go by because others say so, by legends or traditions, by because said this happened like this, by books or scriptures, by because it fits the logic, by because it fits the famous method, by thinking vaguely perhaps this too can be true, by agreement through pondering views, by because it looks correct, or by the thought, ‘This is a respectable man’ or ‘This person is our teacher.’ When you know for yourselves that, “These qualities are skillful; these qualities are blameless; these qualities are praised by the wise; these qualities, when adopted & carried out, lead to welfare & to happiness” — then you should enter & remain in them.’ Thus was it said. And in reference to this was it said.”

“Now, Kalamas, one who is a disciple of the noble ones — thus devoid of greed, devoid of ill will, undeluded, alert, & resolute — keeps pervading the first direction (the east) — as well as the second direction, the third, & the fourth — with an awareness imbued with loving-kindness. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with loving-kindness: abundant, expansive, immeasurable, free from hostility, free from ill will.”

“He keeps pervading the first direction — as well as the second direction, the third, & the fourth — with an awareness imbued with compassion. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with compassion: abundant, expansive, immeasurable, free from hostility, free from ill will.”

“He keeps pervading the first direction — as well as the second direction, the third, & the fourth — with an awareness imbued with appreciation joy. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with appreciation joy: abundant, expansive, immeasurable, free from hostility, free from ill will.”

“He keeps pervading the first direction — as well as the second direction, the third, & the fourth — with an awareness imbued with equanimity. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with equanimity: abundant, expansive, immeasurable, free from hostility, free from ill will.”

“Now, Kalamas, one who is a disciple of the noble ones — his mind thus free from hostility, free from ill will, undefiled, & pure — acquires four assurances in the here-&-now:” (in present life)

“’If there is a world after death, if there is the fruit of actions rightly & wrongly done, then this is the basis by which, with the break-up of the body, after death, I will reappear in a good destination, the heavenly world.’ This is the first assurance he acquires.”

“’But if there is no world after death, if there is no fruit of actions rightly & wrongly done, then here in the present life I look after myself with ease — free from hostility, free from ill will, free from trouble.’ This is the second assurance he acquires.”

“’If evil is done through acting, still I have willed no evil for anyone. Having done no evil action, from where will suffering touch me?’ This is the third assurance he acquires.”

“’But if no evil is done through acting, then I can assume myself pure in both respects.’ This is the fourth assurance he acquires.”

“One who is a disciple of the noble ones — his mind thus free from hostility, free from ill will, undefiled, & pure — acquires these four assurances in the here-&-now.”

“So it is, Blessed One. So it is, O One Well-gone. One who is a disciple of the noble ones — his mind thus free from hostility, free from ill will, undefiled, & pure — acquires four assurances in the here-&-now:”

“’If there is a world after death, if there is the fruit of actions rightly & wrongly done, then this is the basis by which, with the break-up of the body, after death, I will reappear in a good destination, the heavenly world.’ This is the first assurance he acquires.”

“’But if there is no world after death, if there is no fruit of actions rightly & wrongly done, then here in the present life I look after myself with ease — free from hostility, free from ill will, free from trouble.’ This is the second assurance he acquires.”

“’If evil is done through acting, still I have willed no evil for anyone. Having done no evil action, from where will suffering touch me?’ This is the third assurance he acquires.”

“’But if no evil is done through acting, then I can assume myself pure in both ways.’ This is the fourth assurance he acquires.”

“One who is a disciple of the noble ones — his mind thus free from hostility, free from ill will, undefiled, & pure — acquires these four assurances in the here-&-now.”

“Magnificent, lord! Magnificent! Just as if it were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One — through many lines of reasoning — made the Dharma clear. We go to the Blessed One for refuge, to the Dharma, and to the (monks) Sangha. May the Blessed One remember us as lay followers who have gone to him for refuge, from this day forward, for life.” [End of this sutta]

Cula-kammavibhanga Sutta:

Cula-kammavibhanga Sutta – The Small Exposition of Karma.

Thus have I heard. On one occasion the Blessed One was living at Savatthi in Jeta’s Grove, baron Anathapindika’s monastery.

Then Subha the student (brahmin), Todeyya’s son, went to the Blessed One and exchanged greetings with him, and when the courteous and amiable talk was finished, he sat down by one side. When he had done so, Subha the student said to the Blessed One:

“Master Gotama, what is the reason, what is the condition, why inferiority and superiority are met with among human beings, among mankind? For one meets with short-lived and long-lived people, sick and healthy people, ugly and beautiful people, insignificant and influential people, poor and rich people, low-born and high-born people, stupid and wise people. What is the reason, what is the condition, why superiority and inferiority are met among human beings, among mankind?”

“Student, beings are owners of karmas, heirs of karmas, they have karmas as their progenitor, karmas as their kin, karmas as their refuge. It is karmas that differentiate beings according to inferiority and superiority.”

“I do not understand the detailed meaning of Master Gotama’s utterance spoken in brief without expounding the detailed meaning. It would be good if Master Gotama taught me the Dharma so that I might understand the detailed meaning of Master Gotama’s utterance spoken in brief without expounding the detailed meaning.”

“Then listen, student, and heed well what I shall say.”

“Even so, Master Gotama,” Subha the student replied. The Blessed One said this:

“Here, student, some woman or man is a killer of living beings, murderous, bloody-handed, given to blows and violence, merciless to living beings. Due to having performed and completed such karmas, on the dissolution of the body, after death, he reappears in a state of deprivation, in an unhappy destination, in perdition, in hell. If, on the dissolution of the body, after death, instead of his reappearing in a state of deprivation, in an unhappy destination, in perdition, in hell, if he comes to the human state, he is short-lived wherever he is reborn. This is the way that leads to short life, that is to say, to be a killer of living beings, murderous, bloody-handed, given to blows and violence, merciless to living beings.”

“But here some woman or man, having abandoned the killing of living beings, abstains from killing living beings, lays aside the rod and lays aside the weapon, is considerate and merciful and dwells compassionate for the welfare of all living beings. Due to having performed and completed such karmas, on the dissolution of the body, after death, he reappears in a happy destination, in the heavenly world. If, on the dissolution of the body, after death, instead of his reappearing in a happy destination, in the heavenly world, if he comes to the human state, he is long-lived wherever he is reborn. This is the way that leads to long life, that is to say, to have abandoned the killing of living beings, to abstain from killing living beings, to lay aside the rod and lay aside the weapon, to be considerate and merciful, and to dwell compassionate for the welfare of all living beings.”

“Here, student, some woman or man is one who harms beings with his hands or with clods or with sticks or with weapons. Due to having performed and completed such karmas, on the dissolution of the body, after death, he reappears in a state of deprivation, in an unhappy destination, in perdition, in hell. If instead he comes to the human state, he is sickly wherever he is reborn. This is the way that leads to sickness, that is to say, to be one who harms beings with one’s hands or with clods or with sticks or with weapons.”

“But here some woman or man is not one who harms beings with his hands, or with clods, or with sticks, or with weapons. Due to having performed and completed such karmas, on the dissolution of the body, after death, he reappears in a happy destination, in the heavenly world. If instead he comes to the human state, he is healthy wherever he is reborn. This is the way that leads to good health, that is to say, not to be one who harms beings with his hands or with clods or with sticks or with weapons.”

“Here, student, some woman or man is angry, much given to rage; even when little is said, he is furious, angry, ill-disposed, resentful, he shows ill-temper, hate and surliness. Due to having performed and completed such kammas, on the dissolution of the body, after death, he reappears in a state of deprivation, in an unhappy destination, in perdition, in hell. If instead he comes to the human state, he is ugly wherever he is reborn. This is the way that leads to ugliness, that is to say, to be furious, angry, ill-disposed, resentful, and to show ill-temper, hate and surliness.”

“But here some woman or man is not angry or much given to rage; even when much is said, he is not furious, angry, ill- disposed, resentful, nor does he show ill-temper, hate or surliness. Due to having performed and completed such kammas, on the dissolution of the body, after death, he reappears in a happy destination, in the heavenly world. If instead he comes to the human state, he is beautiful wherever he is reborn. This is the way that leads to beauty, that is to say, not to be angry or given to much rage; even when much is said, not to be furious, angry, ill-disposed or resentful, or to show ill-temper, hate or surliness.”

“Here, student, some woman or man is envious; he envies, begrudges and harbors envy about others’ gains, honor, veneration, respect, salutations and offerings. Due to having performed and completed such kammas, on the dissolution of the body, after death, he reappears in a state of deprivation, in an unhappy destination, in perdition, in hell. If instead he comes to the human state, he is insignificant wherever he is reborn. This is the way that leads to insignificance, that is to say, to be envious, to envy, begrudge, and harbor envy about others’ gain, honor, veneration, respect, salutations and offerings.”

“But here some woman or man is not envious, he does not envy, begrudge or harbor envy about others’ gain, honor, veneration, respect, salutations and offerings. Due to having performed and completed such karmas, on the dissolution of the body, after death, he reappears in a happy destination, in the heavenly world. If instead he comes to the human state, he is influential wherever he is reborn. This is the way that leads to influence, that is to say, not to be envious, not to envy, begrudge or harbor envy about others’ gain, honor, veneration, respect, salutations and offerings.”

“Here, student, some woman or man is not a giver of food, drink, cloth, sandals, garlands, perfumes, unguents, bed, residence and lighting to ascetics or brahmins. Due to having performed and completed such karmas, on the dissolution of the body, after death he reappears in a state of deprivation, in an unhappy destination, in perdition, in hell. If instead he comes to the human state, he is poor wherever he is reborn. This is the way that leads to poverty, that is to say, not to be a giver of food, drink, cloth, sandals, garlands, perfumes, unguents, bed, residence and lighting to ascetics and brahmins.”

“But here some woman or man is a giver of food, drink, cloth, sandals, perfumes, unguents, bed, residence and lighting to ascetics and brahmins. Due to having performed and completed such karmas, on the dissolution of the body, after death, he reappears in a happy destination, in the heavenly world. If instead he comes to the human state, he is rich wherever he is reborn. This is the way that leads to riches, that is to say, to be a giver of food, drink, cloth, sandals, garlands, perfumes, unguents, bed, residence and lighting to ascetics and brahmins.”.

“Here, student, some woman or man is arrogant and haughty; he does not pay homage to whom he should pay homage, or rise up for whom he should rise up, or give a seat to whom he should give a seat, or make way for whom he should make way, or worship him who should be worshipped, or respect him who should be respected, or revere him who should be revered, or honor him who should be honored. Due to having performed and completed such karmas, on the dissolution of the body, after death, he reappears in a state of deprivation, in an unhappy destination, in perdition, in hell. If instead he comes to the human state, he is low-born wherever he is reborn. This is the way that leads to low birth, that is to say, to be arrogant and haughty, not to pay homage to whom he should pay homage, nor rise up for..., nor give a seat to..., nor make way for..., nor worship..., nor respect..., nor revere..., nor honor him who should be honored.”

“But here some woman or man is not arrogant or haughty; he pays homage to whom he should pay homage, rises up for whom he should rise up, gives a seat to whom he should give a seat, makes way for whom he should make way, worships him who should be worshipped, respects him who should be respected, reveres him who should be revered, honors him who should be honored. Due to having performed and completed such karmas, on the dissolution of the body, after death, he reappears in a happy destination, in the heavenly world. If instead he comes to the human state, he is high-born wherever he is reborn. This is the way that leads to high birth, that is to say, not to be arrogant or haughty, to pay homage to whom he should pay homage, to rise up for..., to give a seat to..., to make way for..., to worship... respect... revere... honor him who should be honored.”

“Here, student, some woman or man when visiting an ascetic or brahmin, does not ask: ‘What is wholesome, venerable sir? What is unwholesome? What is blamable? What is blameless? What should be cultivated? What should not be cultivated? What, by my doing it, will be long for my harm and suffering? Or what, by my doing it, will be long for my welfare and happiness?’ Due to having performed and completed such karmas, on the dissolution of the body, after death, he reappears in a state of deprivation, in an unhappy destination, in perdition, in hell. If instead he comes to the human state, he will be stupid wherever he is reborn. This is the way that leads to stupidity, that is to say, when visiting an ascetic or brahmin, not to ask: ‘What is wholesome?... Or what, by my doing it, will be long for my welfare and happiness?’”

“But here some woman or man when visiting an ascetic or brahmin, asks: ‘What is wholesome, venerable sir?... Or what, by my doing it, will be long for my welfare and happiness?’ Due to having performed and completed such karmas, on the dissolution of the body, after death, he reappears in a happy destination, in the heavenly world. If instead he comes to the human state, he is wise wherever he is reborn. This is the way that leads to wisdom, that is to say, when visiting an ascetic or brahmin, to ask: ‘What is wholesome, venerable sir?... Or what, by my doing it, will be long for my welfare and happiness?’”

“So, student, the way that leads to short life makes people short-lived, the way that leads to long life makes people long-lived; the way that leads to sickness makes people sick, the way that leads to good health makes people healthy; the way that leads to ugliness makes people ugly, the way that leads to beauty makes people beautiful; the way that leads to insignificance makes people insignificant, the way that leads to influence makes people influential; the way that leads to poverty makes people poor, the way that leads to riches makes people rich; the way that leads to low birth makes people low-born, the way that leads to high birth makes people high-born; the way that leads to stupidity makes people stupid, the way that leads to wisdom makes people wise.”

“Beings are owners of karmas, student, heirs of karmas, they have karmas as their progenitor, karmas as their kin, karmas as their refuge. It is karmas that differentiate beings according to inferiority and superiority.”

When this was said, Subha the student, Todeyya’s son, said to the Blessed One: “Magnificent, Master Gotama! Magnificent, Master Gotama! The Dhamma has been made clear in many ways by Master Gotama, as though he were turning upright what had been overthrown, revealing the hidden, showing the way to one who is lost, holding up a lamp in the darkness for those with eyes to see forms.”

“I go to Master Gotama for refuge, and to the Dharma and to the Sangha of bhikkhus. From today let Master Gotama accept me as a lay follower who has gone to him for refuge for life.” [End of this sutta]

Maha Kammavibhanga Sutta:

Maha Kammavibhanga Sutta – The Great Exposition of Karma.

Thus have I heard. On one occasion the Buddha was living at Rajagaha, in the Bamboo Grove, the Squirrels’ Feeding Place. Now on that occasion the venerable Samiddhi was living in a forest hut.

Then the wanderer Potaliputta, walking and wandering for exercise, came to the venerable Samiddhi and exchanged greetings with him, and when the courteous and amiable talk was finished, he sat down at one side. When he had done so, he said to the venerable Samiddhi:

“I heard and learned this, venerable Samiddhi, from the reverend ascetic Gothama’s (Buddha) lips: ‘Bodily karmas are vain, verbal karmas are vain, only mental karmas are true.’ But is there actually that attainment having entered upon which nothing is felt at all?.”

“Not so, friend Potaliputta, do not say thus, do not misrepresent the Blessed One; it is not good to misrepresent the Blessed One; the Blessed One would not say so: ‘Bodily karmas are vain, verbal karmas are vain, only mental karmas are true.’ And there is actually that attainment having entered upon which nothing is felt at all.”

“How long is it since you became a monk, venerable Samiddhi?”

“Not long, friend, three years.”

“There now, what shall we say about the elder bhikkhus, when the young bhikkhu wants the Master is to be defended thus? Venerable Samiddhi, After doing intentional karma, by way of body, speech or mind, what does one feel (of its result)?”

“After doing an intentional karmas, friend Potaliputta, by way of body, speech or mind, one feels suffering (as its result).”

Then neither agreeing nor disagreeing with the words of the venerable Samiddhi, the wanderer Potaliputta got up from his seat and went away.

Soon after the wanderer Potaliputta had gone, the venerable Samiddhi went to the venerable Ananda and exchanged greetings with him, and when the courteous and amiable talk was finished, he sat down at one side. When he had done so, he told the venerable Ananda all his conversation with the wanderer Potaliputta.

When this was said, the venerable Ananda told him: “Friend Samiddhi, this conversation should be told to the Blessed One. Come, let us go to the Blessed One, and having done so, let us tell him about this. As he answers, so we shall bear it in mind.” “Even so, friend,” the venerable Samiddhi replied.

Then they went together to the Buddha, and after paying homage to him, they sat down at one side. When they had done so, the venerable Ananda told the Blessed One all the venerable Samiddhi’s conversation with the wanderer Potaliputta.

When this was said, the Blessed One told the venerable Ananda:

“I do not even know the wanderer by sight, Ananda. How could there have been such a conversation? The wanderer Potaliputta’s question ought to have been answered after analyzing it, but this misguided man Samiddhi answered it without qualification by only one aspect. When this was said, the venerable Udayin said to the Blessed One: “’But, venerable sir, supposing when the venerable Samiddhi spoke, he was referring to this, namely, ‘Whatever is felt is suffering.’”

Then the Buddha addressed the venerable Ananda: “See, Ananda, how this misguided man Udayin interferes. I knew, Ananda, that this misguided man Udayin would unreasonably interfere now. To begin with it was the three kinds of feeling that were asked about by the wanderer Potaliputta. If, when this misguided man Samiddhi was asked, he had answered the wanderer Potaliputta thus: ‘After doing an intentional karma by way of body, speech and mind to be felt as pleasure, he feels pleasure; after doing an intentional karma by way of body, speech and mind to be felt as pain, he feels pain; after doing an intentional karma by way of body, speech and mind to be felt as neither-pain-nor-pleasure (equanimity), he feels neither-pain-nor-pleasure’ — by answering him thus, Ananda, the misguided man Samiddhi would have given the wanderer Potaliputta the right answer. Besides, Ananda, the foolish thoughtless wanderers of other sects how will they understand the Tathagata’s Great Exposition of Karma? But if you, Ananda, would listen to the Tathagata expounding the Great Exposition of Karma?

“This is the time, Blessed One, this is the time, Sublime One, for the Blessed One to expound the Great Exposition of Karma. Having heard it from the Blessed One, the bhikkhus will bear it in mind.”

“Then listen, Ananda, and heed well what I shall say.”

“Even so, venerable sir,” the venerable Ananda replied. The Blessed One said this:

“Ananda, there are four kinds of persons existing in the world.

What four?”

(1) “Here some person kills living beings, takes what is not given, misconducts himself in sexual desires, speaks falsehood, speaks maliciously, speaks harshly, gossips, is covetous, is ill-willed and has wrong view. On the dissolution of the body, after death, he reappears in the states of deprivation, in an unhappy destination, in perdition, in hell.”

(2) “But here some person kills living beings, takes what is not given, misconducts himself in sexual desires, speaks falsehood, speaks maliciously, speaks harshly, gossips, is covetous, is ill-willed and has wrong view. On the dissolution of the body, after death, he reappears in a happy destination, in the heavenly world.”

(3) “Here some person abstains from killing living beings, from taking what is not given, from misconduct in sexual desires, from false speech, from malicious speech, from harsh speech, from gossip, he is not covetous, is not ill-willed and has right view. On the dissolution of the body, after death, he reappears in a happy destination, in the heavenly world.”

(4) “But here some person abstains from killing living beings, from taking what is not given, from misconduct in sexual desires, from false speech, from malicious speech, from harsh speech, from gossip, he is not covetous, is not ill-willed and has right view. On the dissolution of the body, after death, he reappears in the states of deprivation, in an unhappy destination, in perdition, in hell.”

1> “Here, Ananda, in consequence of ardor, endeavor, devotion, diligence, and right attention, some ascetic or brahmin attains such concentration of mind that, when his mind is concentrated, he sees with the heavenly eyesight, which is purified and surpasses the human eyesight, that some person kills living beings here, takes what is not given, misconducts himself in sexual desires, speaks falsehood, speaks maliciously, speaks harshly, gossips, is covetous, is ill-willed, has wrong view. He sees that on the dissolution of the body, after death, he has reappeared in the states of deprivation, in an unhappy destination, in perdition, in hell.

Then he says: ‘It seems that there are evil kammas and that there is the result of misconduct; for I have seen that a person killed living beings here, took what is not given, misconducted himself in sexual desires, spoke falsehood, spoke maliciously, spoke harshly, gossiped, was covetous, was ill-willed, had wrong view – on the dissolution of the body, after death, he had reappeared in the states of deprivation, in an unhappy destination, in perdition, in hell.’

And he says: ‘All who kills living beings, takes what is not given, misconducts himself in sexual desires, speaks falsehood, speaks maliciously, speaks harshly, gossips, is covetous, is ill-willed, has wrong view, will always, on the dissolution of the body, after death, reappear in the states of deprivation, in an unhappy destination, in perdition, in hell. Those who know thus know rightly; those who know otherwise are mistaken in their knowledge.’ So he obstinately misapprehends what he himself has known, seen and felt; insisting on that alone, he says: ‘Only this is true, anything else is wrong.’”

2> “And again, here in consequence of ardor, endeavor, devotion, diligence and right attention, some ascetic or brahmin attains such concentration of mind that, when his mind is concentrated, he sees with the heavenly eyesight, which is purified and surpasses the human eyesight, that some person kills living beings here, takes what is not given, misconducts himself in sexual desires, speaks falsehood, speaks maliciously, speaks harshly, gossips, is covetous, is ill-willed, has wrong view. He sees that on the dissolution of the body, after death, he has reappeared in a happy destination, in the heavenly world.

Then he says: ‘It seems there are no evil karmas, there is no result of misconduct; for I have seen that a person killed living beings here, took what is not given, misconducted himself in sexual desires, spoke falsehood, spoke maliciously, spoke harshly, gossiped, was covetous, was ill-willed, had wrong view – on the dissolution of the body, after death, he has reappeared in a happy destination, in the heavenly world.’

And he says: ‘All who kills living beings, takes what is not given, misconducts himself in sexual desires, speaks falsehood, speaks maliciously, speaks harshly, gossips, is covetous, is ill-willed, has wrong view, will always, on the dissolution of the body, after death, reappear in a happy destination, in the heavenly world. Those who know thus know rightly; those who know otherwise are mistaken in their knowledge.’ So he obstinately misapprehends what he himself has known, seen and felt; insisting on that alone, he says: ‘Only this is true, anything else is wrong.’”

3> “And again, here in consequence of ardor, endeavor, devotion, diligence and right attention, some ascetic or brahmin attains such concentration of mind that, when his mind is concentrated, he sees with the heavenly eyesight, which is purified and surpasses the human eyesight, that some person abstains from killing living beings, from taking what is not given, from misconduct in sexual desires, from false speech, from malicious speech, from harsh speech, from gossip, is not covetous, is not ill-willed and has right view. He sees that, on the dissolution of the body, after death, he has reappeared in a happy destination, in the heavenly world.

Then he says: ‘It seems that there are good karmas, there is result of good conduct; for I have seen that a person abstained from killing living beings, from taking what is not given, from misconduct in sexual desires, from false speech, from malicious speech, from harsh speech, from gossip, was not covetous, was not ill-willed and had right view – on the dissolution of the body, after death, he had reappeared in a happy destination, in the heavenly world.’

And he says: ‘All who abstains from killing living beings, from taking what is not given, from misconduct in sexual desires, from false speech, from malicious speech, from harsh speech, from gossip, is not covetous, is not ill-willed and has right view, will always, on the dissolution of the body, after death, reappear in a happy destination, in the heavenly world. Those who know thus know rightly; those who know otherwise are mistaken in their knowledge.’ So he obstinately misapprehends what he himself has known, seen and felt; insisting on that alone, he says: ‘Only this is true; anything else is wrong.’”

4> “And again, here in consequence of ardor, endeavor, devotion, diligence and right attention, some ascetic or brahmin attains such concentration of mind that, when his mind is concentrated, he sees with the heavenly eyesight, which is purified and surpasses the human eyesight, that some person abstains from killing living beings, from taking what is not given, from misconduct in sexual desires, from false speech, from malicious speech, from harsh speech, from gossip, is not covetous, is not ill-willed and has right view. He sees that on the dissolution of the body, after death, he has reappeared in the states of deprivation, in an unhappy destination, in perdition, in hell.

The he says: ‘It seems that there are no good karmas, there is no result of good conduct; for I have seen that a person abstained from killing living beings, from taking what is not given, from misconduct in sexual desires, from false speech, from malicious speech, from harsh speech, from gossip, was not covetous, was not ill-willed and had right view – on the dissolution of the body, after death, he had reappeared in the states of deprivation, in an unhappy destination, in perdition, in hell.’

And he says: ‘All who abstains from killing living beings, from taking what is not given, from misconduct in sexual desires, from false speech, from malicious speech, from harsh speech, from gossip, is not covetous, is not ill-willed and has right view, will always, on the dissolution of the body, after death, reappear in the states of deprivation, in an unhappy destination, in perdition, in hell. Those who know thus know rightly; those who know otherwise are mistaken in their knowledge.’ So he obstinately misapprehends what he himself has known, seen and felt; insisting on that alone, he says: ‘Only this is true; anything else is wrong.’”

(i) “Now, Ananda, when an ascetic or brahmin says thus: ‘It seems that there are evil karmas, there is the result of misconduct,’ I concede that to him.”

“When he says thus: ‘For I have seen that some person killed living beings... had wrong view. I saw that on the dissolution of the body, after death, he had reappeared in states of deprivation, in an unhappy destination, in perdition, in hell,’ I concede that to him.”

“When he says thus: ‘all who kills living beings... has wrong view, will always, on the dissolution of the body, after death, reappear in the states of deprivation, in an unhappy destination, in perdition, in hell,’ I do not concede that to him.”

“When he says thus: ‘Those who know thus know rightly; those who know otherwise are mistaken in their knowledge,’ I do not concede that to him.”

“When he obstinately misapprehends what he himself has known, seen and felt; and insisting on that alone, he says: ‘Only this is true; anything else is wrong,’ I do not concede that to him.”

“Why is that? The Tathagata’s (Buddha referring to himself) intelligence of the Great Exposition of Karma is different.”

(ii) “Now when an ascetic or brahmin says thus: ‘It seems that there are no evil karmas, there is no result of misconduct,’ I do not concede that to him.”

“When he says thus: ‘For I have seen that a person killed living beings... had wrong view. I saw that on the dissolution of the body, after death, he had reappeared in a happy destination, in the heavenly world,’ I concede that to him.”

“When he says thus: ‘all who kills living beings... has wrong view, will always, on the dissolution of the body, after death, reappear in a happy destination, in the heavenly world,’ I do not concede that to him.”

“When he says thus: ‘Those who know thus know rightly; those who know otherwise are mistaken in their knowledge,’ I do not concede that to him.”

“When he obstinately misapprehends what he himself has known, seen and felt; and insisting on that alone, he says: ‘Only this is true; anything else is wrong,’ I do not concede that to him.”

“Why is that? The Tathagata’s intelligence of the Great Exposition of Karma is different.”

(iii) “Now when an ascetic or brahmin says thus: ‘It seems that there are good karmas, there is a result of good conduct,’ I concede that to him.”

“When he says thus: ‘For I have seen that a person abstained from killing living beings here... had right view. I saw that on the dissolution of the body after death, he had reappeared in a happy destination, in the heavenly world,’ I concede that to him.”

“When he says: ‘all who abstains from killing living beings... has right view, will always, on the dissolution of the body, after death, reappear in a happy destination, in the heavenly world,’ I do not concede that to him.”

“When he says: ‘Those who know thus know rightly; those who know otherwise are mistaken in their knowledge,’ I do not concede that to him.”

“When he obstinately misapprehends what he himself has known, seen, and felt; and insisting on that alone he says: ‘Only this is true: anything else is wrong,’ I do not concede that to him.”

“Why is that? The Tathagata’s intelligence of the Great Exposition of Karma is different.”

(iv) “Now when an ascetic or brahmin says thus: ‘It seems that there are no good karmas, there is no result of good conduct,’ I do not concede that to him.”

“When he says thus: “For I have seen that a person abstained from killing living beings here... had right view. I saw that on the dissolution of the body, after death, he had reappeared in the states of deprivation, in an unhappy destination, in perdition, in hell,” I concede that to him.”

“When he says thus: ‘all who abstains from killing living beings... has right view will always, on the dissolution of the body, after death, reappear in the states of deprivation, in an unhappy destination, in perdition, in hell,’ I do not concede that to him.”

“When he says thus: ‘Those who know thus know rightly; those who know otherwise are mistaken in their knowledge,’ I do not concede that to him.”

“When he obstinately misapprehends what he himself has known, seen and felt; and insisting on that alone, he says: ‘Only this is true; anything else is wrong,’ I do not concede that to him.”

“Why is that? The Tathagata’s intelligence of the Great Exposition of Karma is different.”

(1) “Now, Ananda, there is the person who has killed living beings here... has had wrong view. And on the dissolution of the body, after death, he reappears in the states of deprivation, in an unhappy destination, in perdition, in hell. But perhaps the evil karma producing his suffering was done by him earlier (in a past life), or the evil karma producing his suffering was done by him later (near death time), or wrong view was undertaken and completed by him at the time of his death. And that was why, on the dissolution of the body, after death, he reappeared in the states of deprivation, in an unhappy destination, in perdition, in hell. But also for his killing living beings here... having wrong view, either he will feel the result of that here and now, or in his next rebirth, or in some subsequent existence.”

(2) “Now there is the person who has killed living beings here... has had wrong view. And on the dissolution of the body, after death, he reappears in a happy destination, in the heavenly world. But perhaps the good karma producing his happiness was done by him earlier (in a past life), or the good karma producing his happiness was done by him later (near death time), or right view was undertaken and completed by him at the time of his death. And that was why, on the dissolution of the body, after death, he reappeared in a happy destination, in the heavenly world. But also for his killing living beings here... having wrong view, either he will feel the result of that here and now, or in his next rebirth, or in some subsequent existence.”

(3) “Now there is the person who has abstained from killing living beings here... has had right view. And on the dissolution of the body, after death, he reappears in a happy destination, in the heavenly world. But perhaps the good karma producing his happiness was done by him earlier (in a past life), or the good karma producing his happiness was done by him later (near death time), or right view was undertaken and completed by him at the time of his death. And that was why, on the dissolution of the body, after death, he reappeared in a happy destination, in the heavenly world. But also for his abstaining from killing living beings here... having right view, either he will feel the result of that here and now, or in his next rebirth, or in some subsequent existence.”

(4) “Now there is the person who has abstained from killing living beings here... has had right view. And on the dissolution of the body, after death, he reappears in the states of deprivation, in an unhappy destination, in perdition, in hell. But perhaps the evil karma producing his suffering was done by him earlier (in a past life), or the evil karma producing his suffering was done by him later (near death time), or wrong view was undertaken and completed by him at the time of his death. And that was why, on the dissolution of the body, after death, he reappeared in the states of deprivation, in an unhappy destination, in perdition, in hell. But also for his abstaining from killing living beings here... having right view, either he will feel the result of that here and now, or in his next rebirth, or in some subsequent existence.”

“So, Ananda, there is a sinful (unskillful) karma that is obstructed by another sinful karma; there is a sinful karma that is obstructed by a meritorious (skillful) karma; there is a meritorious karma that is obstructed by another meritorious karma; there is a meritorious karma that is obstructed by a sinful karma.”

This is what the Blessed One said. The venerable Ananda was satisfied and he rejoiced in the Blessed One’s words. [End of this sutta]

Dakkhina Vibhanga Sutta:

Dakkhina Vibhanga Sutta – Analysis Of Offerings.

Thus I have heard, At one time the Buddha the most merciful lived with the Sakyans in Nigrodha’s monastery in kingdom of Kapilavatthu.

Then Mahapajàpati Gothami taking a set of new clothes approached the Blessed One, worshipped, sat on a side and said. `Venerable sir to make this set of clothes for the Blessed One I spun and wove the cloth. May the Blessed One accept this set of clothes from me, out of compassion,’ The Blessed One said. `Gothami, offer it to the Community. When offered to the Community, it will be offered to me as well,’ For the second time Mahapajàpati Gothami said `Venerable sir to make this set of clothes for the Blessed One, I spun and wove the cloth. May the Blessed One accept this set of clothes from me, out of compassion,’ For the second time the Blessed One said. `Gothami, offer it to the Community (community of Buddhist monks and nuns). When offered to the Community, it will be offered to me as well,’ For the third time Mahapajàpati Gothami said `Venerable sir to make this set of clothes for the Blessed One I spun and wove the cloth. May the Blessed One accept this set of clothes from me, out of compassion,’ For the third time the Blessed One said. `Gothami, offer it to the Community. When offered to the Community, it will be offered to me as well.

Hearing this venerable ânanda said to the Blessed One. `Venerable sir, accept the set of new clothes from Mahapajàpatã Gothami. She was of much help to you, as stepmother, supporter, the one who fed milk, when the Blessed One’s mother died. The Blessed One too was of great help to Mahapajàpati Gothami. Coming to the Blessed One she took refuge in the Blessed One, in the Nature and the Community. Coming to the Blessed One she abstained from, taking the life of living beings, taking what is not given, misbehaving sexually, telling lies and taking intoxicating drinks. Coming to the Blessed One Mahapajàpati Gotami got established in unwavering faith in Blessed One, in the Nature and the Community. Coming to the Blessed One Mahapajàpati Gothami dispelled doubts about the truth of woe, its arising, its cessation and the path and method leading to its cessation. Thus the Blessed One was of great help to Mahapajàpati Gothami.

That is so. Ânanda, if a person come to another person, took refuge in the Blessed One, the nature and the Community. I say the gratitude he has to return to that second person, is not repaid by joining hands in veneration, getting up and offering a seat on arrival, exchanging pleasant conversation and offering robes, foods, dwellings and medicinal requisites when ill.

Ânanda, if a person come to another person, abstained, from taking the life of living things, taking what is not given, misbehaving sexually, telling lies and taking intoxicating drinks. I say the gratitude he has to return to that second person, is not repaid by joining hands in veneration, getting up and offering a seat on arrival, exchanging pleasant conversation and offering robes, foods, dwellings and medicinal requisites when ill.

Ânanda, if a person come to another person, is established in unwavering faith in the Blessed One, the Nature and the Community. I say the gratitude he has to return to that second person, is not repaid by joining hands in veneration, getting up and offering a seat on arrival, exchanging pleasant conversation and offering robes, foods, dwellings and medicinal requisites when ill.

Ânanda, if a person, met another person and dispelled his doubts about the truth of woe, its arising, its cessation and the path and method leading to its cessation. I say the gratitude he has to return to that second person, is not repaid by joining hands in veneration, getting up and offering a seat on arrival, exchanging pleasant conversation and offering robes, foods, dwellings and medicinal requisites when ill.

Ânanda, there are fourteen personal offerings that could be made. An offering made to the reverend Omniscient One is the first personal offering. An offering made to the alone Enlightened One (alone Buddhas), is the second personal offering. An offering made to an arahant disciple, is the third personal offering. An offering made to a person fallen to the method of realizing arahantship, is the fourth personal offering. An offering made to a non-returner, is the fifth personal offering. An offering made to a person fallen to the method of realizing the state of non-returning is the sixth personal offering. An offering made to once returner, is the seventh personal offering. An offering made to a person fallen to the method of realizing the state of returning once is the eighth personal offering. An offering made to one who is a stream entrant is the ninth personal offering. An offering made to a person fallen to the method of realizing the state of stream entrant is the tenth personal offering. An offering made to an ascetic who is virtuous and turned away from sensuality, who is outside, who is not a disciple of the Lord Buddha is the eleventh personal offering. An offering made to an ordinary virtuous (that protects 5 main virtue precepts) lay person, who is not a student of the Lord Buddha is the twelfth personal offering. An offering made to an ordinary not virtuous lay person, who is not a student of the Lord Buddha is the thirteenth personal offering. An offering made to an animal is the fourteenth personal offering.

Ânanda, of an offering made to an animal; the results expected are by hundred fold. (About karma effects that come) Of an offering made to an ordinary not virtuous lay person; the results expected are by thousand fold. Of an offering made to an ordinary virtuous (that protects 5 main virtue precepts) lay person; the results expected are by hundred-thousand fold. Of an offering made to an ascetic who is virtuous and turned away from sensuality, who is outside, who is not a disciple of the Lord Buddha; the results expected are by trillion fold. Of an offering made to a person fallen to the method of realizing the state of stream entrant; the results expected are innumerable and unlimited. What would be the results for offering a gift to a stream entrant? Or one fallen to the method of realizing the state of once returning? Or one who is a once returner? Or one who is in the path of none-returning? Or one who is a none-returner? Or one fallen to the method of realizing arahantship? Or to an Arahant? Or to the alone Buddha? Or to the Lord Buddha?

Ânanda, these seven are the offerings made to the organization of buddhist monks and nuns – community. An offering to both bhikkhus (monks) and bhikkhunis (nuns) headed by the Blessed One. This is the first offering made to the Community. After the demise of the Blessed One, an offering made to both bhikkhus and bhikkhunis. This is the second offering made to the Community. An offering made to the bhikkhus. This is the third offering to the Community. An offering made to the bhikkhunis. This is the fourth offering to the Community. An offering made indicating the number of bhikkhus and bhikkhunis. This is the fifth offering to the Community. An offering made indicating the number of bhikkhus. This is the sixth offering to the Community. An offering made indicating the number of bhikkhunis. This is the seventh offering to the Community.

Ânanda, in the future there will be the last bhikkhus (monks) in the lineage, not virtuous, with evil things, wearing yellow strings around their necks. I say, even the results of an offering made to them on account of the Community of Buddhist monks and nuns is innumerable and limitless. I would not tell you, by any means, an offering made to the Community is less fruitful than a personal offering.

Ânanda, there are four kinds of purity in an offering. An offering is pure, on the side of the donor, not the receiver. An offering is pure, on the side of the receiver, not the donor. An offering is neither pure on the side of the donor, nor the receiver. An offering is pure, on the side of the donor, as well as the receiver.

Ânanda, how is the offering pure, on the side of the donor and not the receiver? Here the donor is virtuous and with good thoughts, the receiver is not virtuous and with evil thoughts. Thus the offering is pure, on the side of the donor and not the receiver.

Ânanda, how is the offering pure, on the side of the receiver and not the donor? Here the receiver is virtuous and with good thoughts, the donor is not virtuous and with evil thoughts. Thus the offering is pure, on the side of the receiver and not the donor.

Ânanda, how is the offering neither pure on the side of the donor nor the receiver? Here the donor is not virtuous and with evil thoughts and the receiver is not virtuous and with evil thoughts. Thus the offering is neither pure, on the side of the donor nor the receiver.

Ânanda, how is the offering pure on the side of the donor as well as the receiver? Here the donor is virtuous and with good thoughts and the receiver is virtuous and with good thoughts. Thus the offering is pure, on the side of the donor as well as the receiver.

The Blessed One said. `These are the four kinds of purity’. And further said; “A virtuous donor offers to one without virtues, things obtained righteously, with a pleasant mind, Believing the results of actions (believing karma). That offering is purified on the side of the donor.

A not virtuous donor offers to the virtuous, things not obtained righteously, with an unpleasant mind, Disbelieving the results of actions. That offering is purified on the side of the receiver.

A not virtuous donor offers to the not virtuous, things not obtained righteously, with an unpleasant mind, Disbelieving the results of actions. That offering is not purified on either side.

A virtuous donor offers to the virtuous, things obtained righteously, with a pleasant mind, Believing the results of actions. I say, that offering brings extremely great results.

One who is in dispassion offers to those in complete dispassion, things obtained righteously, with a pleasant mind, Believing the karma and result. I say, that is the highest material offering.” [End of this sutta]

Gihi Sutta:

Gihi Sutta – The Householder.

Then baron Anathapindika the householder, surrounded by about 500 lay followers, went to the Blessed One and, on arrival, having bowed down to him, having worshipped him, sat by one side. So the Blessed One said to Venerable Sariputta: “Sariputta, do you know of a householder clothed in white, that he is restrained in terms of the five virtue precepts and that he obtains at will, without difficulty, without hardship, the four pleasant mental abidings in the here & now, then if he wants he may state about himself: ‘Hells are ended; animal kingdoms are ended; the states of inhuman beings are ended; states of dangerous, none-pleasure are ended! I am a stream-winner, steadfast, never again destined for states of woe, headed for the supreme enlightenment!’”

“Now, in terms of which five virtue precepts is he restrained?”

“There is the case where a disciple of the noble ones abstains from taking life, abstains from taking what is not given, abstains from illicit sex, abstains from lying, abstains from distilled & fermented drinks that cause heedlessness.”

“These are the five training rules (virtue precepts) in terms of which he is restrained.”

“And which four pleasant mental abidings in the here & now (at the present life/moment) does he obtain at will, without difficulty, without hardship?”

“There is the case where the disciple of the noble ones is endowed with verified confidence in the Awakened One: ‘Indeed, the Blessed One is worthy & rightly self-awakened, consummate in knowledge & conduct, well-gone, an expert with regard to the world, unexcelled as a trainer for those people fit to be tamed, the Teacher of celestial & human beings, awakened, blessed.’ This is the first pleasant mental abiding in the here & now that he has attained, for the purification of the mind that is impure, for the cleansing of the mind that is unclean.”

“Furthermore, he is endowed with verified confidence in the Nature: ‘The Nature is well-expounded by the Blessed One, to be seen here & now, timeless, inviting verification, pertinent, to be realized by the wise for themselves.’ This is the second pleasant mental abiding in the here & now that he has attained, for the purification of the mind that is impure, for the cleansing of the mind that is unclean.”

“Furthermore, he is endowed with verified confidence in the Sangha: ‘The Sangha (disciple monks and nuns of the Lord Buddha) of the Blessed One’s disciples who have practiced well... who have practiced straight-forwardly... who have practiced methodically... who have practiced masterfully — in other words, the four pairs, the eight individuals — they are the Sangha of the Blessed One’s disciples: worthy of gifts, worthy of hospitality, worthy of offerings, worthy of honour, the incomparable field of merit for the world.’ This is the third pleasant mental abiding in the here & now that he has attained, for the purification of the mind that is impure, for the cleansing of the mind that is unclean.”

“Furthermore, he is endowed with virtues that are appealing to the noble ones: untorn, unbroken, unspotted, unsplattered, liberating, praised by the wise, untarnished by the desire (having no desire for the virtue and its future results), leading to the concentration. This is the fourth pleasant mental abiding in the here & now that he has attained, for the purification of the mind that is impure, for the cleansing of the mind that is unclean.”

“These are the four pleasant mental abidings in the here & now that he obtains at will, without difficulty, without hardship.”

“Sariputta, do know of a householder clothed in white, that he is restrained in terms of the five virtue precepts and that he obtains at will, without difficulty, without hardship, four pleasant mental abidings in the here & now, then if he wants he may state about himself: ‘Hells are ended; animal kingdoms are ended; the states of inhuman beings are ended; states of dangerous, none-pleasure are ended! I am a stream-winner, steadfast, never again destined for states of woe, headed for the supreme enlightenment!’”

Seeing the danger in hells, the wise should shun evils, should shun sins, taking on the noble Dharma. You shouldn’t kill living beings existing, striving; shouldn’t grasp what isn’t given. Content with your own wife, don’t delight in the wives of others. You shouldn’t drink drinks, distilled, fermented, that confuse the mind. Recollect the self-awakened one. Also think often of the Dharma. Develop a mind useful, devoid of ill will, for the sake of the Brahma world (advising the stream entrant). When hoping for merit, provide gifts first to those peaceful saints, ideal, to whom what is offered, given, becomes abundant [in fruit, in effect]. I will tell you of those peaceful saints, Sariputta. Listen to me. In a herd of cattle, whether black, white, ruddy, brown, dappled, uniform, or pigeon gray: if a bull is born — tame, enduring, consummate in strength, & swift — people yoke him to burdens, regardless of his color. In the same way, wherever one is born among human beings — noble warriors, brahmanas, merchants, workers, outcastes, or scavengers — if one is tame, with good practices, righteous, consummate in virtue, a speaker of truth, with conscience at heart, one who has destroyed birth & death, completed the holy life putting down the burden, done the task fermentation-free, gone beyond all natures, through lack of clinging unbound: offerings to this spotless field bear an abundance of fruit. But fools, unknowing, dull, uninformed, give gifts outside and don’t come near the good. While those who do come near the good — regarded as enlightened, wise — whose trust in the One Well-gone (Lord Buddha) has taken root, is established & firm: they go to the world of the gods or are reborn here in a high human family. Step by step they reach Unbinding – extinction of existence element: they who are wise.” [End of this sutta]

Lonaphala Sutta:

Lonaphala Sutta – The Salt Crystal.

“Monks, for anyone who says, ‘In whatever way a person makes karma, that is how it is experienced, in exactly a same way’ then it appears (according to that statement of that person) there is no use of living the holy life (for the ending of rebirth and karma), there is no opportunity for the right ending of woe. But for anyone who says, ‘When a person makes karma to be felt in such & such a way, that is how its results are experienced,’ then it appears there is a use of living the holy life, there is the opportunity for the right ending of woe.”

“There is the case where a trifling evil deed done by a certain individual takes him to hell. There is the case where the very same sort of trifling deed done by another individual is experienced in the here & now, and gives not even a bit of a result after death. What’s more?”

“Now, a trifling evil deed done by what sort of individual takes him to hell? There is the case where a certain individual is undeveloped in the body (not gifting), undeveloped in virtue, undeveloped in concentration, undeveloped in wisdom: wicked, restricted – small-hearted, comes to suffering in a small sin. A trifling evil deed done by this sort of individual takes him to hell.”

“Now, a trifling evil deed done by what sort of individual is experienced in the here & now and gives not even a bit of a result after death? There is the case where a certain individual is developed in the body (gifting), developed in virtue, developed in concentration, developed in wisdom: virtuous, unrestricted – large-hearted, dwelling with the immeasurable (in loving-kindness, compassion, appreciative joy, equanimity or in meritorious objectives). A trifling evil deed done by this sort of individual is experienced in the here & now, and gives not even a bit of a result after death.”

“Suppose that a man were to drop a salt crystal into a small amount of water in a cup. What do you think? Would the water in the cup become salty because of the salt crystal, and unfit to drink?”

“Yes, lord.”

“Why is that?”

“There being only a small amount of water in the cup, it would become salty because of the salt crystal, and unfit to drink.”

“Now suppose that a man were to drop a salt crystal into the River Ganges. What do you think? Would the water in the River Ganges become salty because of the salt crystal, and unfit to drink?”

“No, lord.”

“Why is that?”

“There being a great mass of water in the River Ganges, it would not become salty because of the salt crystal or unfit to drink.”

“In the same way, there is the case where a trifling evil deed done by one individual (the first) takes him to hell; and there is the case where the very same sort of trifling deed done by the other individual is experienced in the here & now, (and for the most part barely appears for a moment) and gives not even a bit of a result after death.”

“Now, a trifling evil act done by what sort of individual takes him to hell? There is the case where a certain individual is undeveloped in the body (not gifting), undeveloped in virtue, undeveloped in concentration, undeveloped in wisdom: wicked, restricted – small-hearted, comes to suffering in a small sin. A trifling evil deed done by this sort of individual takes him to hell.”

“Now, a trifling evil act done by what sort of individual is experienced in the here & now and gives not even a bit of a result after death? There is the case where a certain individual is developed in the body (gifting), developed in virtue, developed in concentration, developed in wisdom: virtuous, unrestricted – large-hearted, dwelling with the immeasurable (in loving-kindness, compassion, appreciative joy, equanimity or in meritorious objectives). A trifling evil deed done by this sort of individual is experienced in the here & now, and gives not even a bit of a result after death.”

“There is the case where a certain person is thrown into jail for half a silver coin (kahapana), is thrown into jail for a silver coin (due to stealing or not paying a fine or damaging another person’s property etc.), is thrown into jail for one hundred silver coins. And there is the case where another person is not thrown into jail for half a silver coin, is not thrown into jail for a silver coin, is not thrown into jail for one hundred silver coins. Now what sort of person is thrown into jail for half a silver coin... for a silver coin... for one hundred silver coins? There is the case where a person is poor, weak, of little wealth, of few possessions. This is the sort of person who is thrown into jail for half a silver coin... for a silver coin... for one hundred silver coins. And what sort of person is not thrown into jail for half a silver coin... for a silver coin... for one hundred silver coins? There is the case where a person is wealthy, powerful, with many belongings, many possessions. This is the sort of person who is not thrown into jail for half a silver coin... for a silver coin... for one hundred silver coins.”

“In the same way, there is the case where a trifling evil karma done by one individual takes him to hell. And there is the case where the very same sort of trifling karma done by the other individual is experienced in the here & now, and gives not even a bit of a result after death.”

“Now, a trifling evil karma done by what sort of individual takes him to hell? There is the case where a certain individual is undeveloped in the body (not gifting), undeveloped in virtue, undeveloped in concentration, undeveloped in wisdom: wicked, restricted – small-hearted, comes to suffering in a small sin. A trifling evil deed done by this sort of individual takes him to hell.”

“Now, a trifling evil karma done by what sort of individual is experienced in the here & now and gives not even a bit of a result after death? There is the case where a certain individual is developed in the body (gifting), developed in virtue, developed in concentration, developed in wisdom: virtuous, unrestricted – large-hearted, dwelling with the immeasurable (in loving-kindness, compassion, appreciative joy, equanimity or in meritorious objectives). A trifling evil deed done by this sort of individual is experienced in the here & now, and gives not even a bit of a result after death.”

“It’s just as when a goat possessor or a goat butcher is empowered to beat or bind or slay or treat as he likes a certain person who steals a goat, but is not empowered to beat or bind or slay or treat as he likes another person who steals a goat. Now, when what sort of person has stolen a goat is the goat possessor or goat butcher empowered to beat him or bind him or slay him or treat him as he likes? There is the case where a person is poor, weak, of little wealth, of few possessions. This is the sort of person who, when he has stolen a goat, the goat possessor or goat butcher is empowered to beat or bind or slay or treat as he likes. And when what sort of person has stolen a goat is the goat possessor or goat butcher not empowered to beat him or bind him or slay him or treat him as he likes? There is the case where a person is wealthy, powerful, with many belongings, many possessions; a king or a king’s minister. This is the sort of person who, when he has stolen a goat, the goat possessor or goat butcher is not empowered to beat or bind or slay or treat as he likes. All he can do is going with his hands clasped before his heart and beg: ‘Please, dear sir, give me the goat or the price of a goat.’”

“In the same way, there is the case where a trifling evil karma done by one individual takes him to hell. And there is the case where the very same sort of trifling karma done by the other individual is experienced in the here & now, and gives not even a bit of a result after death.”

“Now, a trifling evil karma done by what sort of individual takes him to hell? There is the case where a certain individual is undeveloped in the body (not gifting), undeveloped in virtue, undeveloped in concentration, undeveloped in wisdom: wicked, restricted – small-hearted, comes to suffering in a small sin. A trifling evil deed done by this sort of individual takes him to hell.”

“Now, a trifling evil karma done by what sort of individual is experienced in the here & now and gives not even a bit of a result after death? There is the case where a certain individual is developed in the body (gifting), developed in virtue, developed in concentration, developed in wisdom: virtuous, unrestricted – large-hearted, dwelling with the immeasurable (in loving-kindness, compassion, appreciative joy, equanimity or in meritorious objectives). A trifling evil deed done by this sort of individual is experienced in the here & now, and gives not even a bit of a result after death.”

“Monks, for anyone who says, ‘In whatever way a person makes karma, that is how it is experienced, in exactly a same way’ then it appears (according to that statement of that person) there is no use of living the holy life (for the ending of rebirth and karma), there is no opportunity for the right ending of woe. But for anyone who says, ‘When a person makes karma to be felt in such & such a way, that is how its results are experienced,’ then it appears there is a use of living the holy life, there is the opportunity for the right ending of woe.” [End of this sutta]

Manapadayi Sutra:

Manapadayi sutra – about the giving of things what someone mostly like.

On one occasion the Buddha was living in the Kutagara hall, built in the forest near the Vesali city. And in the morning the Blessed One went to the place where the house of the Ugga, the baron householder of Vesali city was, and sat on the seat arranged by the Ugga. Then the Ugga, the baron householder of Vesali city, came to the Blessed One and exchanged greetings with him, and when the courteous and amiable talk was finished, he sat down by one side.

When he had done so, the Ugga, the baron householder of Vesali city said to the Blessed One: “Lord, I have heard from the Blessed One that he who gives the things he likes gets what he likes. Lord, foods created like Sal flowers are pleasant to me, Lord, out of compassion, please accept these my offerings.” Out of compassion for Ugga, the Lord Buddha accepted these gifts.

“Lord, I have heard from the Blessed One that he who gives the things he likes gets what he likes. Lord, pork with jujube fruits are pleasant to me, Lord, out of compassion, please accept these my offerings.” Out of compassion for Ugga, the Lord Buddha accepted these gifts.

“Lord, I have heard from the Blessed One that he who gives the things he likes gets what he likes. Lord, spicy, fried with oil, tube like vegetables are pleasant to me, Lord, out of compassion, please accept these my offerings.” Out of compassion for Ugga, the Lord Buddha accepted these gifts.

“Lord, I have heard from the Blessed One that he who gives the things he likes gets what he likes. Lord, well purified, delicious rice with many various curries and condiments are pleasant to me, Lord, out of compassion, please accept these my offerings.” Out of compassion for Ugga, the Lord Buddha accepted these gifts.

“Lord, I have heard from the Blessed One that he who gives the things he likes gets what he likes. Lord, costly muslin from Benares city are pleasant to me, Lord, out of compassion, please accept these my offerings.” Out of compassion for Ugga, the Lord Buddha accepted these gifts.

“Lord, I have heard from the Blessed One that he who gives the things he likes gets what he likes. Lord, I like very much this luxurious seat with spreaded Kondu carpets, white goat sheets, leather, carpets with fluff more than 4 inches, spreaded deer skins, with a red canopy, with red pillows each side. But I know the Blessed One cannot accept these luxurious seats even though this sandalwood plank is worth more than a thousand gold coins. It is also pleasant to me, Lord, out of compassion, please accept this my sandalwood plank.” Out of compassion for Ugga, the Lord Buddha accepted the sandalwood plank.

Then the Lord Buddha blessed the Ugga, the baron householder of Vesali city by the following stanzas.

“He who gives what he likes gets what he likes. If one gives, cloths, beds, foods, other useful things for saints who are upright, with a pleasant mind; knowing the saints who ended the rebirth, abandoned things considering those saints are like fields, without a desire what he likes; gets what he likes. He who gifts what is hard to gift gets what he likes.” And the Blessed One after blessing the Ugga, the baron householder of Vesali city, like that, got up and went away.

Later, after some time, the Ugga, the baron householder of Vesali city; died. That died Ugga, the baron householder of Vesali city were born in a god world where those gods and goddesses create by their supernormal powers everything they like to have pleasure from. (Manapakaya) And has abilities to take any form that they like. And that every pleasure works according to their mind.

In those days, the Blessed One was living at Savatthi in Jeta’s Grove, baron Anathapindika’s monastery. Then the Ugga, now a god, after the first part of the night, came to the place where the Blessed One was sitting in Savatthi in Jeta’s Grove, baron Anathapindika’s monastery with a supreme skin colour, with a blazing light making the whole monastery bright. Then he worshipped the Lord Buddha and sat down at one side. Then the Blessed One said this to him. “How are you, the god named Ugga? Did you take what you wanted?” He replied “Yes lord! Yes lord! I took what I wanted. My wish fulfilled.”

Then the Blessed One said these stanzas to the god named Ugga.

“He who gives what he likes takes what he likes. He who gives what is high, gets again what is high. He who gifts superb things receives superb things. He who gives what is supreme comes to supreme places.”

“If a person gives high things, superb things, if a man gifts supreme things; wherever he be born; gets a long life span and supremacy.” [End of this sutta]

Nidāna Sutra:

Nidāna Sutra – causes sutta. An action (karma) performed by an arahant bears no kammic fruit. In this sutta, reverend Omniscient One explains why.

“Monks, these three are causes for the origination of karmas. Which three? Greed is a cause for the origination of karmas. Hatred is a cause for the origination of karmas. Delusion is a cause for the origination of karmas.”

“Any karma performed by greed — born of greed, caused by greed, originating from greed: Wherever one’s selfhood (self, own life) turns up, there that karma will ripen. Where that karma ripens, there one will experience its fruit, either in this very life that has arisen or further along in the sequence.”

“Any karma performed by hatred — born of hatred, caused by hatred, originating from hatred: Wherever one’s selfhood (self, life) turns up, there that karma will ripen. Where that karma ripens, there one will experience its fruit, either in this very life that has arisen or further along in the sequence.”

“Any karma performed with delusion — born of delusion (ignorance, none-wisdom), caused by delusion, originating from delusion: Wherever one’s selfhood (self, life, existence) turns up, there that karma will ripen. Where that karma ripens, there one will experience its fruit, either in this very life that has arisen or further along in the sequence.”

“Just as when seeds are not broken, not rotten, not damaged by wind & heat, capable of sprouting, well-buried, planted in well-prepared soil, and the rain would offer good streams of rain: Those seeds would thus come to growth, increase, & abundance. In the same way, any karma performed by greed… performed by hatred… performed by delusion — born of delusion, caused by delusion, originating from delusion: Wherever one’s selfhood turns up, there that karma will ripen. Where that karma ripens, there one will experience its fruit, either in this very life that has arisen or further along in the sequence.”

“These are three causes for the origination of actions – karmas.”

“Now, these three are (further) causes for the origination of karmas. Which three? Non-greed (gifting) is a cause for the origination of karmas. Non-hatred (loving-kindness) is a cause for the origination of karmas. Non-delusion (wisdom) is a cause for the origination of karmas.”

“Any karma performed by non-greed — born of non-greed, caused by non-greed, originating from non-greed: When the greed is gone, that karma (non-greed) is thus abandoned, its root destroyed, made like a Palmyra stump, deprived of the conditions of development, not destined for future arising.”

“Any karma performed by non-hatred — born of non-hatred, caused by non-hatred, originating from non-hatred: When hatred is gone, that karma (non-hatred) is thus abandoned, its root destroyed, made like a Palmyra stump, deprived of the conditions of development, not destined for future arising.”

“Any action performed with non-delusion — born of non-delusion, caused by non-delusion, originating from non-delusion: When delusion is gone, that karma (non-delusion) is thus abandoned, its root destroyed, made like a Palmyra stump, deprived of the conditions of development, not destined for future arising.”

“Just as when seeds are not broken, not rotten, not damaged by wind & heat, capable of sprouting, well-buried, planted in well- prepared soil, and a man would burn them with fire and, burning them with fire, would make them into fine ashes. Having made them into fine ashes, he would winnow them before a high wind or wash them away in a swift-flowing stream. Those seeds would thus be destroyed at the root, made like a Palmyra stump, deprived of the conditions of development, not destined for future arising.”

“In the same way, any karma performed by non-greed… performed by non-hatred… performed by non-delusion — born of non-delusion, caused by non-delusion, originating from non-delusion: When ignorance is gone, that karma (non-delusion) is thus abandoned, its root destroyed, made like a Palmyra stump, deprived of the conditions of development, not destined for future arising.”

“These, monks, are three causes for the origination of karma.”

The unknowing blind foolish person: the karmas performed by him, Born of greed, born of hatred, & born of delusion, whether many or few, are experienced right here: No other ground is found. So the wise monk, knowing, discards Greed, hatred, & delusion; Giving rise to clear knowledge (of Arhantship), he discards All bad destinations. [End of this sutta]

Aditta Sutra:

Aditta Sutra – The Fire Sermon.

“Thus I have heard. On one occasion the Blessed One was living at Gaya, at Gayasisa, together with a thousand bhikkhus. There he addressed the bhikkhus (monks).”

“Bhikkhus, all is burning. And what is the all that is burning?”

“The eye is burning, forms are burning, eye-consciousness is burning, eye-contact is burning, and also whatever is felt as pleasant or painful or neither-painful-nor-pleasant (equanimity) that arises with the eye-contact; that too is burning. Burning with what? Burning with the fire of lust, with the fire of hate, with the fire of delusion, with birth, with aging and death, with sorrows, with lamentations, with pains, with griefs, with much tiredness.”

“The ear is burning, sounds are burning, ear-consciousness is burning...”

“The nose is burning, odors are burning, nose-consciousness is burning...”

“The tongue is burning, flavors are burning, tongue-consciousness is burning...”

“The body is burning, tangibles are burning, body-consciousness is burning...”

“The mind is burning, ideas are burning, mind-consciousness is burning, mind-contact is burning, also whatever is felt as pleasant or painful or neither-painful-nor-pleasant (equanimity) that arises with the mind-contact; that too is burning. Burning with what? Burning with the fire of lust, with the fire of hate, with the fire of delusion, with birth, with aging and death, with sorrows, with lamentations, with pains, with griefs, with much tiredness.”

“Bhikkhus, when a noble follower (an Aryan) who has heard (the ultimate truth) sees thus, he comes to disappointment in the eye, comes to disappointment in forms, comes to disappointment in eye-consciousness, comes to disappointment in eye-contact, and whatever is felt as pleasant or painful or neither-painful- nor-pleasant (equanimity) that arises with eye-contact; in that too he comes to disappointment.”

“He comes to disappointment in the ear... in sounds… in ear-consciousness…”

“He comes to disappointment in the nose... in odors... in nose-consciousness…”

“He comes to disappointment in the tongue... in flavors... in tongue-consciousness…”

“He comes to disappointment in the body... in tangibles... in body-consciousness…”

“He comes to disappointment in the mind, comes to disappointment in thoughts, comes to disappointment in mind-consciousness, comes to disappointment in mind-contact, and whatever is felt as pleasant or painful or neither-painful-nor-pleasant that arises with mind-contact; in that too he comes to disappointment.”

“When he comes to disappointment, does not cling. With not clinging, he is liberated. When liberated, there becomes an intelligence (in his mind) that I was liberated. He understands: ‘Birth is exhausted, the holy life has been lived out, what should be done is done. Of this, there is nothing to do anymore.’”

That is what the Blessed One said. The bhikkhus were glad, and they approved his words.

Now during this Blessed One’s sermon, the consciousness elements of those thousand monks were liberated from taints through clinging no more. [End of this sutta]

Upanisa Sutra:

Upanisa Sutra – Prerequisites.

Thus have I heard. On one occasion the Buddha was living at Savatthi in Jeta’s Grove, baron Anathapindika’s monastery. And the Buddha addressed the monks.

“Monks, the ending of effluents (ending of sins) is for the one who knows & sees, I tell you, not for the one who does not know & does not see. Who that knows and sees, does the ending of effluents (ending of sins)? ‘Such is the form, such its origination, such its destruction. Such is feeling, such its origination, such its destruction. Such is perception, such its origination, such its destruction. Such are formations, such their origination, such their destruction. Such is consciousness, such its origination, such its destruction.’ The ending of effluents (liberation) is for one who knows in this way & sees in this way.”

“The intelligence of arahantship in the presence of ending of effluents (fruit-arahant) has its cause, I tell you. It is not without a cause. And what is the cause for the intelligence of arahantship? Fruit-arahant (ending of effluents/sins), it should be said.

Fruit-arahant has its cause, I tell you. It is not without a cause. And what is its cause? Not-clinging.

Not-clinging has its cause, I tell you. It is not without a cause. And what is its cause? Disappointment.

Disappointment has its cause, I tell you. It is not without a cause. And what is its cause? Intelligence of understanding things as they are (intelligence of seeing the true nature).

Intelligence of understanding things as they are has its cause, I tell you. It is not without a cause. And what is its cause? Concentration.

Concentration has its cause, I tell you. It is not without a cause. And what is its cause? Pleasure.

Pleasure has its cause, I tell you. It is not without a cause. And what is its cause? Cessation of afflictions.

Cessation of afflictions has its cause, I tell you. It is not without a cause. And what is its cause? Rapture.

Rapture has its cause, I tell you. It is not without a cause. And what is its cause? Joy.

Joy has its cause, I tell you. It is not without a cause. And what is its cause? Confidence (faith).

Confidence has its cause, I tell you. It is not without a cause. And what is its cause? Pain (troubles, woe).

Pain has its cause, I tell you. It is not without a cause. And what is its cause? Birth.

Birth has its cause, I tell you. It is not without a cause. And what is its cause? Creation of existence.

Creation of existence has its cause, I tell you. It is not without a cause. And what is its cause? Grasping (clinging, adherence, gripping).

Grasping has its cause, I tell you. It is not without a cause. And what is its cause? Craving.

Craving has its cause, I tell you. It is not without a cause. And what is its cause? Feeling.

Feeling has its cause, I tell you. It is not without a cause. And what is its cause? Contact.

Contact has its cause, I tell you. It is not without a cause. And what is its cause? The six sense organs.

The six sense organs has its cause, I tell you. It is not without a cause. And what is its cause? Name-&-form.

Name-&-form has its cause, I tell you. It is not without a cause. And what is its cause? Consciousness.

Consciousness has its cause, I tell you. It is not without a cause. And what is its cause? Formations.

Formations have their cause, I tell you. They are not without a cause. And what is their cause? Ignorance, it should be said.”

“Thus formations have ignorance as their cause,

Consciousness has formations as its cause,

Name-&-form has consciousness as its cause,

The six sense organs have name-&-form as their cause,

Contact has the six sense organs as its cause,

Feeling has contact as its cause,

Craving has feeling as its cause,

Clinging (gripping) has craving as its cause,

Creation of existence has clinging as its cause,

Birth has creation of existence as its cause,

Pain has birth as its cause,

Confidence has pain as its cause,

Joy has confidence as its cause,

Rapture (exalted joy) has joy as its cause,

Cessation of afflictions has rapture as its cause,

Pleasure has cessation of afflictions as its cause,

Concentration has pleasure as its cause,

Intelligence of understanding things as they are has concentration as its cause,

Disappointment has Intelligence of understanding things as they are as its cause,

Not-clinging has disappointment as its cause,

Release (fruit-arahant, liberation, redemption, ending sins, ending rebirth) has not-clinging as its cause,

Intelligence of arahantship has release as its cause.”

“Just as when it rain in heavy drops on the upper mountains: The water, flowing down along the slopes, fills the cracks created due to drought and ditches. And when the cracks created due to drought and ditches are full, then fills small pits. And when the small pits are full then fills big pits. And when the big pits are full then fills little rivers. And when the little rivers are full then fills big rivers. When the big rivers are full, they fill the great ocean. In the same way:

Formations have ignorance as their cause,

Consciousness has formations as its cause,

Name-&-form has consciousness as their cause,

The six sense organs have name-&-form as their cause,

Contact has the six sense organs as its cause,

Feeling has contact as its cause,

Craving has feeling as its cause,

Clinging has craving as its cause,

Creation of existence has clinging as its cause,

Birth has Creation of existence as its cause,

Pain (woe, troubles) has birth as its cause,

Confidence has Pain as its cause,

Joy has confidence as its cause,

Rapture has joy as its cause,

Cessation of afflictions has rapture as its cause,

Pleasure has cessation of afflictions as its cause,

Concentration has pleasure as its cause,

Intelligence of understanding things as they are has concentration as its cause,

Disappointment has intelligence of understanding things as they are as its cause,

Not-clinging has Disappointment as its cause,

Release has not-clinging as its cause,

Intelligence of arahantship has release as its cause.” [End of this sutta]

Upajjhatthana Sutra:

Upajjhatthana Sutra: Subjects for Contemplation.

The Buddha the most merciful addressed the monks.

“There are these five facts that one should reflect on often, whether one is a woman or a man, lay or ordained. Which five?”

“’I am subject to aging, have not gone beyond aging.’ This is the first fact that one should reflect on often, whether one is a woman or a man, lay or ordained.”

“’I am subject to illness, have not gone beyond illness.’ This is the second fact that one should reflect on often, whether one is a woman or a man, lay or ordained.”

“’I am subject to death, have not gone beyond death.’ This is the third fact that one should reflect on often, whether one is a woman or a man, lay or ordained.”

“’I am subject to separate from all that is dear and agreeable to me.’ This is the fourth fact that one should reflect on often, whether one is a woman or a man, lay or ordained.”

“’I am the owner of my karmas, heir to my karmas, born of my karmas, my karma is my kinsman, and have my karmas as my refuge. Whatever I do, for good or for evil, to that will I fall heir.’ This is the fifth fact that one should reflect on often, whether one is a woman or a man, lay or ordained.”

“These are the five facts that one should reflect on often, whether one is a woman or a man, lay or ordained.”

“Now, seeking what kind of profit should one often reflect... that ‘I am subject to aging, have not gone beyond aging’? There are beings who are intoxicated with the youth’s intoxication with youth. Because of that intoxication with youth, they conduct themselves in a bad way in body... in speech... and in mind. But when they often reflect on that fact, that youth’s intoxication with youth will either be entirely abandoned or grow weaker...”

“Now, seeking what kind of profit should one often reflect... that ‘I am subject to illness, have not gone beyond illness’? Beings are intoxicated with the healthy person’s intoxication with health. Because of that intoxication with health, they conduct themselves in a bad way in body... in speech... and in mind. But when they often reflect on that fact, that healthy person’s intoxication with health will either be entirely abandoned or grow weaker...”

“Now, seeking what kind of profit should one often reflect... that ‘I am subject to death, have not gone beyond death’? Beings are intoxicated with the long living person’s intoxication with life. Because of that intoxication with life, they conduct themselves in a bad way in body... in speech... and in mind. But when they often reflect on that fact, that long living person’s intoxication with life will either be entirely abandoned or grow weaker...”

“Now, seeking what kind of profit should one often reflect... that ‘I am subject to separate from all that is dear and agreeable’? Beings feel desire and passion for the things they find dear and appealing. Because of that desire and passion, they conduct themselves in a bad way in body... in speech... and in mind. But when they often reflect on that fact, that desire and passion for the things they find dear and appealing will either be entirely abandoned or grow weaker...”

“Now, seeking what kind of profit should one often reflect... that ‘I am the owner of my karmas, heir to my karmas, born of my karmas, my karmas are my relatives, and have my karmas as my refuge. Whatever I do, for good or for evil, to that will I fall heir’? Beings conduct themselves in a bad way in body... in speech... and in mind. But when they often reflect on that fact, that bad (evil) conduct in body, speech, and mind will either be entirely abandoned or grow weaker...”

“Now, a student of the noble ones considers this: ‘I am not the only one subject to aging, who has not gone beyond aging. To the extent that there are beings — past and future, passing away and reincarnation — all beings are subject to aging, have not gone beyond aging.’ When he often reflects on this; the supra-mundane path take its rise. He sticks with that path, develops it, cultivates it. And as he sticks with that path, develops it and cultivates it; the fetters are abandoned, the sins destroyed.”

“Further, a student of the noble ones considers this: ‘I am not the only one subject to illness, who has not gone beyond illness.’... ‘I am not the only one subject to death, who has not gone beyond death.’... ‘I am not the only one subject to separate from all that is dear and agreeable.’...”

“A disciple of the noble ones considers this: ‘I am not the only one who is owner of my karmas, heir to my karmas, born of my karmas, my karmas are my relatives, and have my karmas as my refuge; who — whatever I do, for good or for evil, to that will I fall heir. To the extent that there are beings — past and future, passing away and reincarnation — all beings are the owner of their karmas, heir to their karmas, born of their karmas, karmas are their kinsmen, and have their actions as their refuge. Whatever they do, for good or for evil, to that will they fall heir.’ When he often reflects on this; the supra-mundane path take its rise. He sticks with that path, develops it, cultivates it. And as he sticks with that path, develops it and cultivates it; the fetters are abandoned, the sins destroyed.”

1) Beings even having natures of becoming subject to aging, sicknesses, death; disgusts other creatures who have the same natures.

2) Should think; I am having such a nature should not disgust other creatures that have the same nature. It is not good.

3) Should think; I should live like this, that is; knowing the nature, not coming to an intoxication due to health or youth or living.

4) Should see; the asceticism is the fearless place. I will conquer all intoxications. I endeavor to see the Nirvana.

5) Should see; this is not the time for searching for sense organs pleasuring objects. Making the celibate life shelter; will not stop. (the endeavor towards Nirvana)

[End of this sutta]

Sumanā Sutra:

Sumanā Sutra – To Princess Sumanā.

Now on that occasion Princess Sumanā—with an entourage of 500 royal princesses with 500 carriages—went to the Lord Buddha. On arrival, having bowed down to him, having worshipped him, she sat by one side. As she was sitting there, she said to him, “Lord, suppose there were two disciples of the Blessed One, equal in faith, equal in virtue, equal in discernment, but one is a giver of alms, the other a non-giver of alms. At the break-up of the body, after death, they would reappear in a good destination, a heavenly world. Having become gods, would there be any distinction, any difference between the two?”

“There will be, Sumanā,” said the Blessed One. “The one who was a giver of alms, on becoming a god, will surpass the non-giver of alms in five areas: in divine life span, in divine beauty, in divine pleasure, in divine status and in divine sovereignty. The one who was a giver of alms, on becoming a god, will surpass the non-giver of alms in these five areas.”

“And lord, if they were to fall from there and reappear in this earth: Having become human beings, would there be any distinction, any difference between the two?”

“There will be, Sumanā,” said the Blessed One. “The one who was a giver of alms, on becoming a human being, will surpass the non-giver of alms in five areas: in human life span, in human beauty, in human pleasure, in human status and in human sovereignty. The one who was a giver of alms, on becoming a human being, will surpass the non-giver of alms in these five areas.”

“And lord, if they were to go forth from home into the homeless life of an ascetic: Having gone forth, would there be any distinction, any difference between the two?”

“There will be, Sumanā,” said the Blessed One. “The one who was a giver of alms, on going forth, from home into the homeless life of an ascetic; will surpass the non-giver of alms in the five areas: He will often be asked to make use of robes by others and rarely not be asked. He will often be asked to take food by others… to make use of shelter… to make use of medicines and rarely not be asked. He will live the holy life with companions who will often treat him with pleasing actions and rarely with unpleasing actions, who will treat him with pleasing words… pleasing thoughts… who will present him with pleasing gifts, and rarely with unpleasing ones. The one who was a giver of alms, on going forth, from home into the homeless life of an ascetic; will surpass the non-giver of alms in these five areas”

“And lord, if both were to attain arahantship, would there be any distinction, any difference between their attainments of arahantship?”

“In that case, I tell you, Sumanā, there will be no difference between them. Their liberations are equal.

“It’s amazing, lord, and astounding, lord. Just this is reason enough to give alms, to make merit, in that if merit is helpful to the one who has become a god, if merit is helpful to the one who has become a human being, and if merit is helpful to the one who has gone forth and became an ascetic. It is good to give alms. It is good to do merits.”

“It is so, Sumanā. It is so. Must give alms, Sumanā. Must do merits, Sumanā. Merit is helpful to the one who has become a god, merit is helpful to the one who has become a human being, and merit is helpful to the one who has gone forth and became an ascetic.”

That is what the Blessed One said. Having said it, the One Well-Gone, the Prophet, said further: Just as the moon, unblemished, Going through the property of space, Outshines through brightness, All the constellations in the sky, In the same way, the person with conviction, Consummate in virtue, Outshines through generosity, All the misers in the world.

Just as a rain with hundred fold heights, lightning-garlanded, thundering clouds, raining down on the earth fills the highlands and low; Just so does one consummate in vision, a disciple of the rightly self-awakened one, wise, excel the miser in life-span, status, beauty & pleasure, and, having been sent by the great flood called gifting, After death, rejoices in heaven. [End of this sutta]

Supina Sutra:

Supina Sutra:

Supina Sutra: Dreams. About the dreams that appeared to the hermit Siddhartha at the day before he attained the supreme Buddhahood (Omniscient Intelligence).

“When the One Who Shows The Truth Of The World. — worthy & rightly self-awakened — was still just an unawakened bodhisatta (still haven’t get the Buddhahood), five great dreams appeared to him. Which five?”

“When the One Who Shows The Truth Of The World. — worthy & rightly self-awakened — was still just an unawakened bodhisatta, this great earth was his great bed. The Himalayan mountain range, was his pillow. His left hand rested in the eastern sea, his right hand in the western sea, and both feet in the southern sea. When the One Who Shows The Truth Of The World. — worthy & rightly self-awakened — was still just an unawakened bodhisatta, this was the first great dream that appeared to him.”

“Furthermore, when the One Who Shows The Truth Of The World. — worthy & rightly self-awakened — was still just an unawakened bodhisatta, a woody vine grass plant growing out of his navel stood reaching to the sky. When the One Who Shows The Truth Of The World. — worthy & rightly self-awakened — was still just an unawakened bodhisatta, this was the second great dream that appeared to him.”

“Furthermore, when the One Who Shows The Truth Of The World. — worthy & rightly self-awakened — was still just an unawakened bodhisatta, many white worms with black heads crawling up from his both feet covered him completely as far as his knees. When the One Who Shows The Truth Of The World. — worthy & rightly self-awakened — was still just an unawakened bodhisatta, this was the third great dream that appeared to him.”

“Furthermore, when the One Who Shows The Truth Of The World. — worthy & rightly self-awakened — was still just an unawakened bodhisatta, four different-colored birds coming from the four directions fell at his feet and turned entirely white. When the One Who Shows The Truth Of The World. — worthy & rightly self-awakened — was still just an unawakened bodhisatta, this was the fourth great dream that appeared to him.”

“Furthermore, when the One Who Shows The Truth Of The World. — worthy & rightly self-awakened — was still just an unawakened bodhisatta, he walked back & forth on top of a giant mountain of excrement but was not soiled by the excrement. When the One Who Shows The Truth Of The World. — worthy & rightly self-awakened — was still just an unawakened bodhisatta, this was the fifth great dream that appeared to him.”

“Now, when the One Who Shows The Truth Of The World. — worthy & rightly self-awakened — was still just an unawakened bodhisatta, and this great earth was his great bed, the Himalayan mountain range, was his pillow, his left hand rested in the eastern sea, his right hand in the western sea, and both feet in the southern sea: this first great dream appeared to let him know that he will awaken to the unexcelled right self-awakening with the supreme omniscient intelligence.”

“When the One Who Shows The Truth Of The World. — worthy & rightly self-awakened — was still just an unawakened bodhisatta, and a woody vine grass plant growing out of his navel stood reaching to the sky: this second great dream appeared to let him know that when he had awakened to the noble eightfold path, he will proclaim it well, to humans & celestial beings.”

“When the One Who Shows The Truth Of The World. — worthy & rightly self-awakened — was still just an unawakened bodhisatta, and white worms with black heads crawling up from his both feet covered him completely as far as his knees: this third great dream appeared to let him know that many white-clothed householders would go for refuge to the One Who Shows The Truth Of The World.”

“When the One Who Shows The Truth Of The World. — worthy & rightly self-awakened — was still just an unawakened bodhisatta, and four different-colored birds coming from the four directions fell at his feet and turned entirely white: this fourth great dream appeared to let him know that people from the four castes — brahmanas, royalties, merchants, and laborers — having gone forth from the lay life into homelessness in the Dharma & Discipline taught by the One Who Shows The Truth Of The World; will realize unexcelled liberation.”

“When the One Who Shows The Truth Of The World. — worthy & rightly self-awakened — was still just an unawakened bodhisatta, and he walked back & forth on top of a giant mountain of excrement but was not soiled by the excrement: this fifth great dream appeared to let him know that the One Who Shows The Truth Of The World will receive gifts of robes, alms food, lodgings, & medicinal requisites to cure the sick, but he will use them unattached to them, uninfatuated, guiltless, seeing the dangers (of attachment to them), and discerning the escape from them.”

“When the One Who Shows The Truth Of The World. — worthy & rightly self-awakened — was still just an unawakened bodhisatta, these five great dreams appeared to him.” [End of this sutta]

Saddha Sutra:

Saddha Sutra – Conviction. (Faith)

These are the five rewards of conviction (faith) in a lay person. Which five?”

“When the saints in the world show compassion, they will first show compassion (on patronizing, on supporting) to people with conviction (faith), and not to people without conviction. When visiting, they first visit people with conviction, and not to people without conviction. When accepting gifts, they will first accept those from people with conviction, and not from people without conviction. When teaching the Dharma, they will first teach to those with conviction, and not to those without conviction. A person with conviction, on the break-up of the body, after death, will arise in a good destination, a heavenly world. These are the five rewards of conviction in a lay person.

“Just as a large banyan tree, on level ground where four roads meet, is a haven for the birds all around, even so a lay person of conviction is a haven for many people: monks, nuns, male lay followers, & female lay followers.”

The big tree with branches and leaves, with trunk, with roots, with fruits; helps the birds.

That tree which is located in a beautiful place is associated by birds. Those who have the use of the shade; go to the shade. Those who want fruits; go and eat fruits.

Like that; the virtuous, not arrogant, not cruel, humble, soft man associates with the saints who are fields for merits, who have abandoned craving, hatred and ignorance.

And then those saints preach the nature to that humble man. And he, by knowing it, by ending all sins; ends rebirth. [End of this sutta]

Ittha Sutra:

Ittha Sutra – About desirable things.

Then Anathapindika the baron householder went to the Blessed One and, on arrival, having bowed down to him, having worshipped him, sat by one side. As he was sitting there the Blessed One said to him: “These five things, householder, are welcome, agreeable, pleasant, & hard to obtain in the world. Which five?”

“Long life is welcome, agreeable, pleasant, & hard to obtain in the world.”

“Beauty is welcome, agreeable, pleasant, & hard to obtain in the world.”

“Pleasure is welcome, agreeable, pleasant, & hard to obtain in the world.”

“Power is welcome, agreeable, pleasant, & hard to obtain in the world.”

“Rebirth in heaven is welcome, agreeable, pleasant, & hard to obtain in the world.”

“Now, householder, I tell you, these five things are not to be obtained by reason of prayers or wishes. If they were to be obtained by reason of prayers or wishes, who here would lack them?”

“It’s not good for the student of the noble ones who wants long life to pray for it or to delight in doing so. Instead, the student of the noble ones who wants long life should follow the path of practice leading to the long life. In doing so, he will acquire long life, either human or divine.”

“It’s not fitting for the student of the noble ones who wants beauty to pray for it or to delight in doing so. Instead, the student of the noble ones who wants beauty should follow the path of practice leading to the beauty. In doing so, he will acquire beauty, either human or divine.”

“It’s not good for the student of the noble ones who wants pleasure to pray for it or to delight in doing so. Instead, the student of the noble ones who wants pleasure should follow the path of practice leading to the pleasure. In doing so, he will acquire pleasure, either human or divine.”

“It’s not fitting for the student of the noble ones who desires power to pray for it or to delight in doing so. Instead, the student of the noble ones who desires power should follow the path of practice leading to the power. In doing so, he will acquire power, either human or divine.”

“It’s not fitting for the disciple of the noble ones who desires rebirth in heaven to pray for it or to delight in doing so. Instead, the disciple of the noble ones who desires rebirth in heaven should follow the path of practice leading to the rebirth in heaven. In so doing, he will attain rebirth in heaven.”

To the man who wants long life, beauty, power, honor, heavenly pleasures, birth in a high family; wise men like Lord Buddha; praise (say) to not to be late in the subject of collecting meritorious karmas.

The wise person, heedful, acquires a two-fold welfare: Welfare in this life & Welfare in the next life. By coming to those two types of his welfares; he is called prudent, wise. [End of this sutta]

Kula Sutra:

Kula Sutra – On Families.

The Buddha the most merciful addressed the monks.

“Monks, in every case where a family cannot hold onto its great wealth for a long time, it is due to one or all of these four reasons. Which four? They don’t look for things that are lost. They don’t repair things that have gotten old. They are immoderate in consuming food and drink. They place a woman or man of no virtue in a position of authority. In every case where a family cannot hold onto its great wealth for long, it is for one or all of these four reasons.”

“In every case where a family can hold onto its great wealth for a long time, it is for one or all of these four reasons. Which four? They look for things that are lost. They repair things that have gotten old. They are moderate in consuming food and drink. They place a virtuous woman or man in a position of authority. In every case where a family can hold onto its great wealth for long, it is for one or all of these four reasons.” [End of this sutta]

Kosala Sutta:

Kosala Sutta – The Kosala emperor and pleasures.

Buddha the great saint addressed the monks.

“Monks, as far as kingdom of Kasi & kingdom of Kosala extend, as far as the command of King Pasenadi the Kosalan extends, King Pasenadi the Kosalan is reckoned supreme. Yet even in the King Pasenadi the Kosalan there is still change, there is death. Seeing this, the heard (about the nature) disciple of the noble ones grows disappointed with that. Being disappointed with that, he becomes dispassionate (no love, no clinging) toward what is supreme pleasure, in kingship. What to say about other inferior pleasures?” (He certainly comes to disappointment about other inferior pleasures.)

“As far as the sun & moon revolve, as far as the light of the sun & moon goes, there extends the thousand-fold cosmos. In that thousand-fold cosmos there are a thousand moons, a thousand suns, a thousand Meru mountains; a thousand Earth worlds (human world), a thousand Western Goyana worlds (human world), a thousand Northern Dwarfish worlds (human world), a thousand Eastern Videha worlds (human world); four thousand great oceans, four thousand Great god kings, a thousand heavens of the Four Great God Kings, a thousand heavens of the Thirty-three god kings, a thousand Yama heaven worlds, a thousand Tusita heaven worlds, a thousand Nimmanarati heaven worlds, a thousand Paranimmitavasavatti heaven worlds, and a thousand Brahma worlds. And in this thousand-fold cosmos, the Great Brahma (King of Brahmas in the first Brahma plane) is reckoned supreme. Yet even in the Great Brahma there is still change, there is death. Seeing this, the heard (about the nature) disciple of the noble ones grows disappointed with that. Being disappointed with that, he becomes dispassionate toward what is supreme, and even more so toward what is inferior.”

“Monks, There comes a time when this thousand-fold cosmos destructs. When this cosmos is destructing, most beings head (after death) (by practicing concentration meditations and having 2nd fixed trance, 4th concentration level in human life) to the Radiant Brahma world (Plane of delight and joy, Abhassara world). There they remain for a long, long time — mind-made, feeding on rapture, self-radiant, travelling through the sky, abiding in splendor. When this thousand-fold cosmos is destructing, the Radiant Brahmas are reckoned supreme. Yet even in the Radiant Brahmas, there is still change, there is death. Seeing this, the heard student of the noble ones grows disappointed with that. Being disappointed with that, he becomes dispassionate toward what is supreme, and even more so toward what is inferior.”

“Monks, There are these ten totality-dimensions. Which ten? One perceives the earth-totality (Earth Kasina) above, below, all-around: non-dual, unlimited. One perceives the water-totality (Water Kasina)... the fire-totality... the wind-totality... the blue-totality... the yellow-totality... the red-totality... the white-totality... the space-totality... the consciousness-totality above, below, all-around: non-dual, unlimited. These are the ten totalities (Here mentions 10 main Kasina meditations). Now, of these ten totalities, this is supreme: when one perceives the consciousness-totality above, below, all-around: non-dual, unlimited. And there are beings who are percipient in this way. Yet even in the beings who are percipient in this way (Formless brahmas in the plane of infinite consciousness) there is still change, there is death. Seeing this, the heard student of the noble ones grows disappointed with that. Being disappointed with that, he becomes dispassionate toward what is supreme pleasure, and even more so toward what is inferior pleasure.”

“Monks, there are these eight dimensions of (in concentration) mastery. Which eight?”

(1) “One sees less external beautiful or ugly forms. Then he thinks ‘I will see, I will know’ beyond these and comes to a single perception of form internally. This is the first dimension of mastery (in concentration).”

(2) “One sees immeasurable external beautiful or ugly forms. Then he thinks ‘I will see, I will know’ beyond these and comes to a single perception of form internally. This is the second dimension of mastery.”

(3) “One sees less external beautiful or ugly forms. Then he thinks ‘I will see, I will know’ beyond these and comes to a single perception of formless internally. This is the third dimension of mastery.”

(4) “One sees immeasurable external beautiful or ugly forms. Then he thinks ‘I will see, I will know’ beyond these and comes to a single perception of formless internally. This is the fourth dimension of mastery.”

(5) “One sees external blue forms; blue in their color, blue in their features, blue in their glow. Just as a flax-flower is blue, blue in its color, blue in its features, blue in its glow, or just as Benares muslin, smooth on both sides, is blue, blue in its color, blue in its features, blue in its glow. Then he thinks ‘I will see, I will know’ beyond these and comes to a single perception of formless internally. This is the fifth dimension of mastery.”

(6) “One sees external yellow forms; yellow in their color, yellow in their features, yellow in their glow. Just as a Kannikara-flower is yellow, yellow in its color, yellow in its features, yellow in its glow, or just as Benares muslin, smooth on both sides, is yellow, yellow in its color, yellow in its features, yellow in its glow. Then he thinks ‘I will see, I will know’ beyond these and comes to a single perception of formless internally. This is the sixth dimension of mastery.”

(7) “One sees external red forms; like blood, red in their color, red in their features, red in their glow. Just as a bandha-jivaka-flower is red, red in its color, red in its features, red in its glow, or just as Benares muslin, smooth on both sides, is red, red in its color, red in its features, red in its glow. Then he thinks ‘I will see, I will know’ beyond these and comes to a single perception of formless internally. This is the seventh dimension of mastery.”

(8) “One sees external white forms; white in their color, white in their features, white in their glow. Just as the morning star is white, white in its color, white in its features, white in its glow, or just as Benares muslin, smooth on both sides, is white, white in its color, white in its features, white in its glow. Then he thinks ‘I will see, I will know’ beyond these and comes to a single perception of formless internally. This is the eighth dimension of mastery.”

“Monks, these are the eight dimensions of mental mastery. Now, of these eight dimensions of mastery, this is supreme: when, one sees external white forms; white in their color, white in their features, white in their glow. Then he thinks ‘I will see, I will know’ beyond these and comes to a single perception of formless internally. And there are beings who are percipient in this way. Yet even in the beings who are percipient in this way there is still change, there is death. Seeing this, the heard student of the noble ones grows disappointed with that. Being disappointed with that, he becomes dispassionate toward what is supreme, and even more so toward what is inferior.”

“Monks, there are these four modes of practice. Which four? Painful practice with slow intuition, painful practice with quick intuition, pleasant practice with slow intuition, and pleasant practice with quick intuition. These are the four modes of practice. Now, of these four modes of practice, this is supreme: pleasant practice with quick intuition. And there are beings whose practice is like this. Yet even in the beings whose practice is like this there is still change, there is death. Seeing this, the heard student of the noble ones grows disappointed with that. Being disappointed with that, he becomes dispassionate toward what is supreme, and even more so toward what is inferior.”

“Monks, there are these four perceptions. Which four? One perceives the limited (ordinary passion plane perceptions, identifications). One perceives the enlarged (the mind in form plane trances). One perceives the infinite (the mind in the 1st and 2nd formless trances). One perceives nothingness (3rd formless trance, 9th concentration level). These are the four perceptions. Now, of these four perceptions, this is supreme: when one perceives the nothingness. And there are beings (brahmas in plane of nothingness) who are percipient in this way. Yet even in the beings who are percipient in this way there is still change, there is death. Seeing this, the heard student of the noble ones grows disappointed with that. Being disappointed with that, he becomes dispassionate toward what is supreme, and even more so toward what is inferior.”

“Monks, the supreme view-point external (in philosophies, religions outside of the Lord Buddha’s advice) is this: ‘if I was not in the past; it does not occur to me this existence; if I will not be; it will not occur to me the painful existence.’ Of one with this view it may be expected that ‘(the perception of) unloathsomeness for existence will not occur to him, and loathsomeness for the cessation of existence will not occur to him.’ And there are beings who have this view. Yet even in the beings who have this view there is still change, there is death. Seeing this, the heard student of the noble ones grows disappointed with that. Being disappointed with that, he becomes dispassionate toward what is supreme, and even more so toward what is inferior.”

“Monks, there are some ascetics who declare the foremost purity of the spirit. Now, of those who proclaim the foremost purity of the spirit, these are supreme: those who, with the complete transcending of the sphere of nothingness, enter & remain in the dimension of neither perception nor non-perception and who, having directly known & realized this (10th concentration level); teach as their philosophy (the path to 10th concentration level), religion. And there are beings who teach in this way. Yet even in the beings who teach in this way there is still change, there is death. Seeing this, the heard (about the nature) student of the noble ones grows disappointed with that. Being disappointed with that, he becomes dispassionate toward what is supreme, and even more so toward what is inferior.”

“Monks, There are some ascetics who proclaim the foremost liberation in the here-&-now (in this present life). Now, of those who proclaim the foremost liberation in the here-&-now, this is supreme: the liberation through non-clinging, having known as it is; the origination, the deterioration, the pleasure, the dangers and the abandonment of the six sense organs. And when I teach that, when I point that out, some ascetics accuse me of being false, unfactual, hollow, vain. Saying, ‘the Gautama the contemplative does not declare the full comprehension of sensuality, does not declare the full comprehension of forms, does not declare the full comprehension of sensations.’ But I do declare the full comprehension of sensuality, I do declare the full comprehension of forms, I do declare the full comprehension of sensations. I point out the destruction of desire, extinction, cooled in here-&-now; the redemption in this present life by the complete annihilation of clinging.” [End of this sutta]

Anana Sutta:

Anana Sutta – Debtlessness.

Then baron Anathapindika the householder went to the Blessed One and, on arrival, having bowed down to him, having worshipped him, sat by one side. As he was sitting there the Blessed One said to him: “There are these four kinds of happiness that can be attained in the seasons, on the proper occasions, by a householder partaking of sensuality. Which four? The pleasure of having, the pleasure of using, the pleasure of debtlessness, the pleasure of blamelessness.”

“And what is the pleasure of having? There is the case where the son of a family has wealth earned through his efforts & enterprise, amassed through the strength of his arm, and piled up through the sweat of his brow, righteous wealth righteously gained. When he thinks, ‘I have earned wealth through my efforts & enterprise, amassed through the strength of my arm, and piled up through the sweat of my brow, righteous wealth righteously gained,’ he experiences pleasure, he experiences joy. This is called the pleasure of having.”

“And what is the pleasure of using? There is the case where the son of a family, using the wealth earned through his efforts & enterprise, amassed through the strength of his arm, and piled up through the sweat of his brow, righteous wealth righteously gained, partakes of his wealth and makes merit. When he thinks, ‘Using the wealth earned through my efforts & enterprise, amassed through the strength of my arm, and piled up through the sweat of my brow, righteous wealth righteously gained, I partake of wealth and also make merit,’ he experiences pleasure, he experiences joy. This is called the pleasure of using.”

“And what is the pleasure of debtlessness? There is the case where the son of a family owes no debt, great or small, to anyone at all. When he thinks, ‘I owe no debt, great or small, to anyone at all,’ he experiences pleasure, he experiences joy. This is called the pleasure of debtlessness.”

“And what is the pleasure of blamelessness? There is the case where a disciple of the noble ones is endowed with blameless bodily karma, blameless verbal karma, blameless mental karma. When he thinks, ‘I am endowed with blameless bodily karma, blameless verbal karma, blameless mental karma,’ he experiences pleasure, he experiences joy. This is called the pleasure of blamelessness.”

“These are the four kinds of pleasure that can be attained in the seasons, on the proper occasions, by a householder partaking of sensuality.” [End of this sutta]

Visākhā Sutta:

Visākhā Sutta – to the baroness Visākhā.

I have heard that on one occasion the Blessed One was staying near Sāvatthī city at the Eastern Monastery, the building built by Migāra’s mother. And on that occasion a dear and beloved grand-daughter of Visākhā the Migāra’s mother, had died. So Visākhā, Migāra’s mother — her clothes wet, her hair wet — went to the Blessed One in the middle of the day and, on arrival, having bowed down to him, having worshipped him, sat by one side. As she was sitting there the Blessed One said to her: “Why have you come here, Visākhā — your clothes wet, your hair wet — in the middle of the day?”

When this was asked, she said to the Blessed One, “My dear and beloved grand-daughter has died. This is why I have come here — my clothes wet, my hair wet — in the middle of the day.”

“Visākhā, would you like to have as many children & grandchildren as there are people in Sāvatthī city?”

“Yes, lord, I would like to have as many children & grandchildren as there are people in Sāvatthī city.”

“But how many people in Sāvatthī city die in the course of a day?”

“Lord, sometimes ten people die in Sāvatthī city in the course of a day, sometimes nine people die in Sāvatthī city in the course of a day, sometimes eight... sometimes seven... sometimes six... sometimes five... sometimes four... sometimes three... sometimes two... Sometimes one person dies in Sāvatthī city in the course of a day. Sāvatthī city is never free from people dying.”

“So what do you think, Visākhā? Would you ever be free of wet clothes & wet hair?”

“No, lord. Enough of my having so many children & grandchildren.”

“Visākhā, those who have a hundred dear ones have a hundred sufferings. Those who have ninety dear ones have ninety sufferings. Those who have eighty dear ones have eighty sufferings. Those who have seventy dear ones have seventy sufferings. Those who have sixty dear (beloved, fond, likable, pleasant) ones have sixty sufferings. Those who have fifty dear ones have fifty sufferings. Those who have forty dear ones have forty sufferings. Those who have thirty dear ones have thirty sufferings. Those who have twenty dear ones have twenty sufferings. Those who have ten dear ones have ten sufferings. Those who have nine dear ones have nine sufferings. Those who have eight dear ones have eight sufferings. Those who have seven dear ones have seven sufferings. Those who have six dear ones have six sufferings. Those who have five dear (beloved, fond, likable, pleasant) ones have five sufferings. Those who have four dear ones have four sufferings. Those who have three dear ones have three sufferings. Those who have two dear ones have two sufferings. Those who have one dear one have one suffering. Those who have no dear ones have no sufferings. They are free from sorrow, free from stain, free from tiredness, I tell you.”

Then, on considering the significance of that, the Blessed One on that occasion exclaimed: The sorrows, the cries, the lamentations, the griefs, the many kinds of suffering in the world; exist depending on something dear. They do not exist, when there is nothing dear. Therefore if someone has nothing dear, anywhere in the world; he is in pleasure. He is without sorrow. So the one who aspires to the sorrowless & sinless release; should not make anything dear in the world, anywhere. [End of this sutta]

Asankaya Kappa Sutta:

Asankaya Kalpa Sutta – About types of unthinkable long Eons.

Buddha the most high saint addressed the monks.

“Monks, there are these four uncountables of an eon (kalpa). Which four?”

“When an eon is destroying, it’s not easy to count as ‘so many years’ or ‘so many hundreds of years’ or ‘so many thousands of years’ or ‘so many hundreds of thousands of years.’” (About the destruction time period of a galaxy)

“When an eon stays having destroyed, it’s not easy to count as ‘so many years’ or ‘so many hundreds of years’ or ‘so many thousands of years’ or ‘so many hundreds of thousands of years.’” (About the darkness filled empty space area)

“When an eon is evolving, it’s not easy to count as ‘so many years’ or ‘so many hundreds of years’ or ‘so many thousands of years’ or ‘so many hundreds of thousands of years.’” (About the formation time period of galaxy)

“When an eon stays having evolved, it’s not easy to count as ‘so many years’ or ‘so many hundreds of years’ or ‘so many thousands of years’ or ‘so many hundreds of thousands of years.’” (About the fully formed galaxy)

“These, monks, are the four uncountables of a long eon.” [End of this sutta]

Maha-mangala Sutta:

Maha-mangala Sutta – About blessings.

Thus have I heard. On one occasion the Exalted One was dwelling at baron Anathapindika’s monastery, in Jeta’s Grove, near Savatthi city. Now when the night was far spent, a certain god whose surpassing light illuminating the entire Jeta’s Grove, came to the presence of the Exalted One and, drawing near, respectfully saluted him, worshipped him and stood at one side. Standing thus, he addressed the Exalted One in verse:

“Many gods and humans, yearning after good, have pondered on blessings. Pray, tell me the greatest blessing!”

Then the Lord Buddha taught:

“Not to associate with the foolish, but to associate with the wise; and to honor those who are worthy of honor — this is the greatest blessing.

To reside in a suitable locality, to have done meritorious actions in the past and to set mind in the right course — this is the greatest blessing.

To have much learning, to be skillful in sciences and arts, to be well-trained in discipline, and to be of good speech — this is the greatest blessing.

To support mother and father, to cherish wife and children, and to be faultless in action — this is the greatest blessing.

To be generous in giving, to be righteous in conduct, to help one’s relatives, and to be engaged in a righteous occupation — this is the greatest blessing.

To loathe sins and abstain from it, to refrain from intoxicants, and not to be late in practicing Dharma — this is the greatest blessing.

To be respectful, to be humble, to be contented and to be grateful; and to listen to the Dharma on due occasions — this is the greatest blessing.

To be tolerant and obedient, to associate with ascetics and to have religious discussions on due occasions — this is the greatest blessing.

Abstaining from six sense organs pleasuring objects and celibate life, seeing the Noble Truths and the realization of truth the extinction of existence element — this is the greatest blessing.

Having a mind that is unable to be attacked by the various natures of the world, not shaking the mind in front of changes, not coming to the sorrow, the mind free from defilements, the mind free from fear. — this is the greatest blessing.

Those who thus abide, ever remain invincible, in happiness established. These are the greatest blessings.” [End of this sutta]

Lohicca Sutta:

Lohicca Sutta – To the brahmin Lohicca.

I have heard that on one occasion the Blessed One was on a wandering tour in the state of Kosol with a large community of monks — approximately 500 monks in all — and arrived at Salavatika village.

Now at that time the brahmin Lohicca was reigning over Salavatika village as the village head man — together with its wealth, grass, timber, & grain — through a royal grant bestowed by Emperor Pasenadi Kosala. And at that time an evil viewpoint to this effect had arisen to him: “Suppose that a brahmin or an ascetic were to arrive at a skillful doctrine. Having arrived at a skillful doctrine, he should not declare it to anyone else, for what can one person do for another? It would be just the same as if, having cut through an old bond, one were to make another new bond. I say that such a thing is a childish greedy deed, for what can one person do for another?”

Then brahmin Lohicca heard it said, “Gotama the contemplative — the son of the Sakyans, that became an ascetic having gone forth from the Sakyan clan — on a wandering tour among the Kosalans with a large community of monks — approximately 500 monks in all — has arrived at Salavatika village. And of that Master Gautama this fine reputation has spread: ‘He is indeed a Blessed One, worthy, & rightly self-awakened, consummate in knowledge & conduct, well-gone, a knower of the cosmos, an undefeated trainer of those persons that should be tamed, teacher of human & divine beings, awakened, blessed. He has made known — having realized it through direct own intelligence — this world with its gods, maras, & brahmas, its generations with their contemplatives & brahmins, their rulers & common people; has explained the Dharma admirable in the beginning, admirable in the middle, admirable in the end; has expounded the holy life both in its particulars & in its essence, entirely perfect, surpassingly pure. It is good to see such a worthy one.’”

So brahmin Lohicca said to Rosika the barber: “Come, dear Rosika. Go to Gautama the contemplative and, on arrival, ask whether he is free from illness & affliction, is carefree, strong, & living in comfort, saying: ‘The brahmin Lohicca, Master Gautama, asks whether you are free from illness & affliction, are carefree, strong, & living in comfort.’ And then say: ‘May Master Gautama, together with the community of monks, consent to tomorrow’s meal from the brahmin Lohicca.’”

Responding, “As you say, sir,” to the brahmin Lohicca, Rosika the barber went to the Blessed One and, on arrival, bowing down to him, worshipping him, sat by one side. As he was sitting there, he said to the Blessed One, “The brahmin Lohicca, lord, asks whether the Blessed One is free from illness & affliction, is carefree, strong, & living in comfort. And he says, ‘May the Blessed One, together with the community of monks, consent to tomorrow’s meal from the brahmin Lohicca.’” The Blessed One consented through silence.

Then Rosika the barber, understanding the Blessed One’s consent, rose from his seat, bowed down to the Blessed One, worshipped and circumambulated him — keeping him to his right — and returned to the brahmin Lohicca. On arrival he said to him, “I have informed the Blessed One of your words, saying; ‘The brahmin Lohicca, lord, asks whether the Blessed One is free from illness & affliction, is carefree, strong, & living in comfort. And he says, “May the Blessed One, together with the community of monks, consent to tomorrow’s meal from brahmin Lohicca.”’ And the Blessed One has consented.

Then, as the night was ending, the brahmin Lohicca had excellent staple & non-staple foods prepared in his own home and then said to Rosika the barber, “Come, dear Rosika. Go to Gautama the contemplative and on arrival announce the time, saying; ‘It is time, Master Gautama. The meal is ready.’”

Responding, “As you say, sir,” to the brahmin Lohicca, Rosika the barber went to the Blessed One and, on arrival, bowing down to him, worshipping him, stood by one side. As he was standing there, he announced the time, saying; “It is time, lord. The meal is ready.”

Then the Blessed One, having put on his robes early in the morning, carrying his bowl & outer robe, went together with a community of monks to Salavatika village. Meanwhile, Rosika the barber was following right behind the Blessed One and said to him, “Lord, an evil viewpoint to this effect has arisen to the brahmin Lohicca: ‘Suppose that a brahmin or an ascetic were to arrive at a skillful doctrine. Having arrived at a skillful doctrine, he should not declare it to anyone else, for what can one person do for another? It would be just the same as if, having cut through an old bond, one were to make another new bond. I say that such a thing is a childish greedy deed, for what can one person do for another?’ It would be good if the Blessed One would extract the brahmin Lohicca from this evil viewpoint.”

“Good. That will be, Rosika. Good. That will be.”

Then the Blessed One went to the brahmin Lohicca’s home. On arrival, he sat down on a seat made ready. The brahmin Lohicca, with his own hand, served & satisfied the Blessed One & the community of monks with excellent staple & non-staple foods. Then, when the Blessed One had eaten and had removed his hand from his bowl, the brahmin Lohicca took a lower seat and sat by one side. As he was sitting there, the Blessed One said to him, “Is it true, Lohicca, that an evil viewpoint to this effect has arisen to you: ‘Suppose that a brahmin or an ascetic were to arrive at a skillful doctrine. Having arrived at a skillful doctrine, he should not declare it to anyone else, for what can one person do for another? It would be just the same as if, having cut through an old bond, one were to make another new bond. I say that such a thing is a childish greedy deed, for what can one person do for another?’?”

“Yes, Master Gautama.”

“What do you think, Lohicca. Don’t you reign over Salavatika?”

“Yes, Master Gautama.”

“Now, suppose someone were to say, ‘The brahmin Lohicca reigns over Salavatika. He alone should consume the fruits, grains & wealth of Salavatika, and not share them with others.’ Would someone speaking in this way be a destroyer of profits and favors for your subjects, or would he not?”

“He would be a destroyer of profits and favors, Master Gautama.”

“And, being a destroyer of profits and favors, would he be sympathetic for their welfare or not?”

“He would not be sympathetic for their welfare, Master Gautama.”

“And in one not sympathetic for their welfare, would his mind be established in good will for them, or in animosity?”

“In animosity, Master Gautama.”

“When the mind is established in animosity, is there wrong view or right view?”

“Wrong view, Master Gautama.”

“Now, for the person of wrong view, Lohicca, I tell you, there is one of two destinations: either hell or the animal womb.”

“What do you think, Lohicca. Doesn’t Emperor Pasenadi Kosala reign over Kasi & Kosala states?”

“Yes, Master Gautama.”

“Now, suppose someone were to say, ‘Emperor Pasenadi Kosala reigns over Kasi & Kosala states. He alone should consume the fruits, grains & wealth of Kasi & Kosala states, and not share them with others.’ Would someone speaking in this way be a destroyer of profits and favors for Emperor Pasenadi’s subjects — you & others — or would he not?”

“He would be a destroyer of profits and favors, Master Gautama.”

“And, being a destroyer of profits and favors, would he be sympathetic for their welfare or not?”

“He would not be sympathetic for their welfare, Master Gautama.”

“And in one not sympathetic for their welfare, would his mind be established in good will for them, or in animosity?”

“In animosity, Master Gautama.”

“When the mind is established in animosity, is there wrong view or right view?”

“Wrong view, Master Gautama.”

“Now, for the person of wrong view, Lohicca, I tell you, there is one of two destinations: either hell or the animal womb.”

“So then, Lohicca, if anyone were to say, ‘The brahmin Lohicca reigns over Salavatika. He alone should consume the fruits, grains & wealth of Salavatika, and not share them with others,’ he, speaking in this way, would be a destroyer of profits and favors for your subjects. Being a destroyer of profits and favors, he would not be sympathetic for their welfare. In one not sympathetic for their welfare, the mind would be established in animosity for them.

When the mind is established in animosity, there is wrong view. For the person of wrong view, I tell you, there is one of two destinations: either hell or the animal womb. In the same way, if anyone were to say, ‘Suppose that a brahmin or contemplative were to arrive at a skillful doctrine. Having arrived at a skillful doctrine, he should not declare it to anyone else, for what can one person do for another? It would be just the same as if, having cut through an old bond, one were to make another new bond. I say that such a thing is a childish greedy deed, for what can one person do for another?’ — he, speaking in this way, would be a destroyer of profits and favors for those children of good family who, coming to the doctrine & discipline revealed by the Tathagata, attain the sort of grand distinction where they attain the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arahantship; and for those who ripen path to heaven worlds for the sake of bringing about the celestial state. Being a destroyer of profits and favors, he would not be sympathetic for their welfare. In one not sympathetic for their welfare, the mind would be established in animosity for them. When the mind is established in animosity (in that view), there is wrong view. For the person of wrong view, I tell you, there is one of two destinations: either hell or the animal womb.”

“And if anyone were to say, ‘Emperor Pasenadi Kosala reigns over Kasi & Kosala states. He alone should consume the fruits, grains & wealth of Kasi & Kosala states, and not share them with others,’ he, speaking in this way, would be a destroyer of profits and favors for Emperor Pasenadi’s subjects — you & others. Being a destroyer of profits and favors, he would not be sympathetic for their welfare. In one not sympathetic for their welfare, the mind would be established in animosity for them. When the mind is established in animosity, there is wrong view. For the person of wrong view, I tell you, there is one of two destinations: either hell or the animal womb. In the same way, if anyone were to say, ‘Suppose that a brahmin or contemplative were to arrive at a skillful doctrine. Having arrived at a skillful doctrine, he should not declare it to anyone else, for what can one person do for another? It would be just the same as if, having cut through an old bond, one were to make another new bond. I say that such a thing is a childish greedy deed, for what can one person do for another?’ — he, speaking in this way, would be a destroyer of profits and favors for those children of good family who, coming to the doctrine & discipline revealed by the Tathagata, attain the sort of grand distinction where they attain the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arahantship; and also for those who ripen the path to heaven worlds for the sake of bringing about the celestial state. Being a destroyer of profits and favors, he would not be sympathetic for their welfare. In one not sympathetic for their welfare, the mind would be established in animosity for them. When the mind is established in animosity (in that view), there is wrong view. For the person of wrong view, I tell you, there is one of two destinations: either hell or the animal womb.”

“Lohicca, there are these three sorts of prophets who are worthy of criticism in the world, and when anyone criticizes these sorts of prophets, the criticism is true, factual, righteous, & unblameworthy. Which three?”

“There is the case where a certain prophet has not attained the goal of the contemplative life for which one goes forth from the home life into homelessness. He, not having attained that goal of the contemplative life, teaches his disciples, ‘This is for your welfare. This is for your happiness.’ His disciples don’t listen, don’t lend ear, don’t put forth an intent for gnosis. They practice in a way deviating from the prophet’s instructions. He should be criticized, saying, ‘You, venerable sir, have not attained the goal of the contemplative life for which one goes forth from the home life into homelessness. Not having attained that goal of the contemplative life, you teach your disciples, “This is for your welfare. This is for your happiness.” Your disciples don’t listen, don’t lend ear, don’t put forth an intent for gnosis, and practice in a way deviating from the teacher’s instructions. It’s just as if a man were to pursue [a woman] who pulls away, or to embrace one who turns her back. I say that such a thing is an evil, greedy deed, for what can one person do for another?’ This is the first prophet who is worthy of criticism in the world, and when anyone criticizes this sort of prophet, the criticism is true, factual, righteous, & unblameworthy.”

“Then there is the case where a certain prophet has not attained the goal of the contemplative life for which one goes forth from the home life into homelessness. He, not having attained that goal of the contemplative life, teaches his disciples, ‘This is for your welfare. This is for your happiness.’ His disciples listen, lend ear, put forth an intent for gnosis, and practice in a way not deviating from the teacher’s instructions. He should be criticized, saying, ‘You, venerable sir, have not attained the goal of the contemplative life for which one goes forth from the home life into homelessness. Not having attained that goal of the contemplative life, you teach your disciples, “This is for your welfare. This is for your happiness.” Your disciples listen, lend ear, put forth an intent for gnosis, and practice in a way not deviating from the teacher’s instructions. It’s just as if a man, neglecting his own field, were to imagine that another’s field should be weeded. I say that such a thing is an evil, greedy deed, for what can one person do for another?’ This is the second prophet who is worthy of criticism in the world, and when anyone criticizes this sort of prophet, the criticism is true, factual, righteous, & unblameworthy.”

“Then there is the case where a certain prophet has attained the goal of the contemplative life for which one goes forth from the home life into homelessness. He, having attained that goal of the contemplative life, teaches his disciples, ‘This is for your welfare. This is for your happiness.’ His disciples don’t listen, don’t lend ear, don’t put forth an intent for gnosis. They practice in a way deviating from the teacher’s instructions. He should be criticized, saying, ‘You, venerable sir, have attained the goal of the contemplative life for which one goes forth from the home life into homelessness. Having attained that goal of the contemplative life, you teach your disciples, “This is for your welfare. This is for your happiness.” Your disciples don’t listen, don’t lend ear, don’t put forth an intent for gnosis, and practice in a way deviating from the teacher’s instructions. It’s just as if, having cut through an old bond, one were to make another new bond. I say that such a thing is an evil, greedy deed, for what can one person do for another?’ This is the third prophet who is worthy of criticism in the world, and when anyone criticizes this sort of prophet, the criticism is true, factual, righteous, & unblameworthy.”

When this was said, the brahmin Lohicca said to the Blessed One, “But is there, Master Gautama, any teacher who is not worthy of criticism in the world?”

“There is, Lohicca, a teacher who is not worthy of criticism in the world.”

“But which teacher, Master Gautama, is not worthy of criticism in the world?”

“There is the case, Lohicca, where a Buddha appears in the world, worthy & rightly self-awakened. He teaches the Dharma admirable in its beginning, admirable in its middle, admirable in its end. He proclaims the holy life both in its particulars & in its essence, entirely perfect, surpassingly pure.”

“A householder or householder’s son, hearing the Dharma, gains conviction in the Tathagata (Buddha) and reflects: ‘Household life is confining, a dusty path. The life gone forth is like the open space. It is not easy living at home to practice the holy life totally perfect, totally pure, like a polished shell. What if I were to shave off my hair & beard, put on the ochre robes, and go forth from the household life into homelessness?’”

“So after some time he abandons his mass of wealth, large or small; leaves his circle of relatives, large or small; shaves off his hair & beard, puts on the ochre robes, and goes forth from the household life into homelessness – ascetic life.”

“When he has thus gone forth, he lives restrained by the rules of the monastic code, seeing danger in the slightest faults. Consummate in his virtue, he guards the doors of his senses, is possessed of mindfulness & alertness, and is content.”

The Lesser Section on Virtue:

“And how is an ascetic consummate in virtue? Abandoning the taking of life, he abstains from the taking of life. He dwells with his rod laid down, his knife laid down, scrupulous, merciful, compassionate for the welfare of all living beings. This is part of his virtue.”

“Abandoning the taking of what is not given, he abstains from taking what is not given. He takes only what is given, accepts only what is given, lives not by stealth but by means of a self that has become pure. This, too, is part of his virtue.”

“Abandoning uncelibacy, he lives a celibate life, aloof, refraining from the sexual act that is the villager’s way. This, too, is part of his virtue.”

“Abandoning false speech, he abstains from false speech. He speaks the truth, holds to the truth, is firm, reliable, no deceiver of the world. This, too, is part of his virtue.”

“Abandoning divisive speech he abstains from divisive speech. What he has heard here he does not tell there to break those people apart from these people here. What he has heard there he does not tell here to break these people apart from those people there. Thus reconciling those who have broken apart or cementing those who are united, he loves concord, delights in concord, enjoys concord, speaks things that create concord. This, too, is part of his virtue.”

“Abandoning abusive speech, he abstains from abusive speech. He speaks words that are soothing to the ear, that are affectionate, that go to the heart, that are polite, appealing and pleasing to people at large. This, too, is part of his virtue.”

“Abandoning idle chatter, he abstains from idle chatter. He speaks in season, speaks what is factual, what is in accordance with the goal, the Dharma, and the Vinaya (Discipline). He speaks words worth treasuring, seasonable, reasonable, circumscribed, connected with the goal. This, too, is part of his virtue.”

“He abstains from damaging seed and plant life.”

“He eats only once a day, refraining from the evening meal and from food at the wrong time of day.”

“He abstains from dancing, singing, instrumental music, and from watching shows.”

“He abstains from wearing garlands and from beautifying himself with scents and cosmetics.”

“He abstains from high and luxurious beds and seats.”

“He abstains from accepting gold and money.”

“He abstains from accepting uncooked grain... raw meat... women and girls... male and female slaves... goats and sheep... fowl and pigs... elephants, cattle, steeds, and mares... fields and property.”

“He abstains from running messages... from buying and selling... from dealing with false scales, false metals, and false measures... from bribery, deception, and fraud.”

“He abstains from mutilating, executing, imprisoning, highway robbery, plunder, and violence.”

“This, too, is part of his virtue.”

The Intermediate Section on Virtue:

“Whereas some brahmins and contemplatives, living off food given in faith, are addicted to damaging seed and plant life such as these — plants propagated from roots, stems, joints, buddings, and seeds — he abstains from damaging seed and plant life such as these. This, too, is part of his virtue.”

“Whereas some brahmins and contemplatives, living off food given in faith, are addicted to consuming stored-up goods such as these — stored-up food, stored-up drinks, stored-up clothing, stored-up vehicles, stored-up bedding, stored-up scents, and stored-up meat — he abstains from consuming stored-up goods such as these. This, too, is part of his virtue.”

“Whereas some brahmins and contemplatives, living off food given in faith, are addicted to watching shows such as these — dancing, singing, instrumental music, plays, ballad recitations, hand-clapping, cymbals and drums, magic lantern scenes, acrobatic and conjuring tricks, elephant fights, horse fights, buffalo fights, bull fights, goat fights, ram fights, cock fights, quail fights; fighting with staves, boxing, wrestling, war-games, roll calls, battle arrays, and regimental reviews — he abstains from watching shows such as these. This, too, is part of his virtue.”

“Whereas some brahmins and contemplatives, living off food given in faith, are addicted to heedless and idle games such as these — eight-row chess, ten-row chess, chess in the air, hopscotch, spillikins, dice, stick games, hand-pictures, ball-games, blowing through toy pipes, playing with toy plows, turning somersaults, playing with toy windmills, toy measures, toy chariots, toy bows, guessing letters drawn in the air, guessing thoughts, mimicking deformities — he abstains from heedless and idle games such as these. This, too, is part of his virtue.”

“Whereas some brahmins and contemplatives, living off food given in faith, are addicted to high and luxurious furnishings such as these — over-sized couches, couches adorned with carved animals, long-haired coverlets, multi-colored patchwork coverlets, white woolen coverlets, woolen coverlets embroidered with flowers or animal figures, stuffed quilts, coverlets with fringe, silk coverlets embroidered with gems; large woolen carpets; elephant, horse, and chariot rugs, antelope-hide rugs, deer-hide rugs; couches with awnings, couches with red cushions for the head and feet — he abstains from using high and luxurious furnishings such as these. This, too, is part of his virtue.”

“Whereas some brahmins and contemplatives, living off food given in faith, are addicted to scents, cosmetics, and means of beautification such as these — rubbing powders into the body, massaging with oils, bathing in perfumed water, kneading the limbs, using mirrors, ointments, garlands, scents, creams, face- powders, mascara, bracelets, head-bands, decorated walking sticks, ornamented water-bottles, swords, fancy sunshades, decorated sandals, turbans, gems, yak-tail whisks, long-fringed white robes — he abstains from using scents, cosmetics, and means of beautification such as these. This, too, is part of his virtue.”

“Whereas some brahmins and contemplatives, living off food given in faith, are addicted to talking about lowly topics such as these — talking about kings, robbers, ministers of state; armies, alarms, and battles; food and drink; clothing, furniture, garlands, and scents; relatives; vehicles; villages, towns, cities, the countryside; women and heroes; the gossip of the street and the well; tales of the dead; tales of diversity (philosophical discussions of the past and future), the creation of the world and of the sea, and talk of whether things exist or not — he abstains from talking about lowly topics such as these. This, too, is part of his virtue.”

“Whereas some brahmins and contemplatives, living off food given in faith, are addicted to debates such as these — ‘You understand this doctrine and discipline? I’m the one who understands this doctrine and discipline. How could you understand this doctrine and discipline? You’re practicing wrongly. I’m practicing rightly. I’m being consistent. You’re not. What should be said first you said last. What should be said last you said first. What you took so long to think out has been refuted. Your doctrine has been overthrown. You’re defeated. Go and try to salvage your doctrine; extricate yourself if you can!’ — he abstains from debates such as these. This, too, is part of his virtue.”

“Whereas some brahmins and contemplatives, living off food given in faith, are addicted to running messages and errands for people such as these — kings, ministers of state, noble warriors, brahmins, householders, or youths (who say), ‘Go here, go there, take this there, fetch that here’ — he abstains from running messages and errands for people such as these. This, too, is part of his virtue.”

“Whereas some brahmins and contemplatives, living off food given in faith, engage in scheming, persuading, hinting, belittling, and pursuing gain with gain, he abstains from forms of scheming and persuading (improper ways of trying to gain material support from donors) such as these. This, too, is part of his virtue.”

The Great Section on Virtue:

“Whereas some contemplatives & brahmins, living off food given in faith, maintain themselves by wrong livelihood, by such “animal” arts as: reading marks on the limbs (e.g., palmistry); reading omens and signs; interpreting celestial events (falling stars, comets); interpreting dreams; reading features of the body (e.g., phrenology); reading marks on cloth gnawed by mice; offering fire oblations, oblations from a ladle, oblations of husks, rice powder, rice grains, ghee, and oil; offering oblations from the mouth; offering blood-sacrifices; making predictions based on the fingertips; geomancy; making predictions for state officials; laying demons in a cemetery; placing spells on spirits; earth-skills (divining water and gems etc); snake-skills, poison-skills, scorpion- skills, rat-skills, bird-skills, crow-skills; predicting life spans; giving protective charms; casting horoscopes — he abstains from wrong livelihood, from “animal” arts such as these.”

“Whereas some contemplatives & brahmins, living off food given in faith, maintain themselves by wrong livelihood, by such “animal” arts as: determining lucky and unlucky gems, staffs, garments, swords, arrows, bows, and other weapons; women, men, boys, girls, male slaves, female slaves; elephants, horses, buffaloes, bulls, cows, goats, rams, fowl, quails, lizards, rabbits, tortoises, and other animals — he abstains from wrong livelihood, from “animal” arts such as these.”

“Whereas some contemplatives & brahmins, living off food given in faith, maintain themselves by wrong livelihood, by such “animal” arts as [forecasting]: the rulers will march forth; the rulers will not march forth; our rulers will attack, and their rulers will retreat; their rulers will attack, and our rulers will retreat; there will be triumph for our rulers and defeat for their rulers; there will be triumph for their rulers and defeat for our rulers; thus there will be triumph this one, defeat for that one — he abstains from wrong livelihood, from “animal” arts such as these.”

“Whereas some contemplatives & brahmins, living off food given in faith, maintain themselves by wrong livelihood, by such “animal” arts as (forecasting): there will be a lunar eclipse; there will be a solar eclipse; there will be an occultation of [a conjunction of the moon or a planet with] an asterism; the sun and moon will be favorable; the sun and moon will be unfavorable; the asterisms will be favorable; the asterisms will be unfavorable; there will be a meteor shower; there will be a flickering light on the horizon; there will be an earthquake; there will be thunder coming from dry clouds; there will be a rising, a setting, a darkening, a brightening of the sun, moon, and asterisms; such will be the result of the lunar eclipse ... the rising, setting, darkening, brightening of the sun, moon, and asterisms — he abstains from wrong livelihood, from “animal” arts such as these.”

“Whereas some contemplatives & brahmins, living off food given in faith, maintain themselves by wrong livelihood, by such “animal” arts as (forecasting): there will be abundant rain; there will be a drought; there will be plenty; there will be famine; there will be rest and security; there will be danger; there will be disease; there will be freedom from disease; or they earn their living by accounting, counting, calculation, composing poetry, or teaching hedonistic arts and doctrines (lokāyata) — he abstains from wrong livelihood, from “animal” arts such as these.”

“Whereas some contemplatives & brahmins, living off food given in faith, maintain themselves by wrong livelihood, by such “animal” arts as: calculating auspicious dates for marriages — both those in which the bride is brought home and those in which she is sent out; calculating auspicious dates for betrothals and divorces; for collecting debts or making investments and loans; reciting charms to make people attractive or unattractive; curing women who have undergone miscarriages or abortions; reciting spells to bind a man’s tongue, to paralyze his jaws, to make him lose control over his hands, or to bring on deafness; getting oracular answers to questions addressed to a spirit in a mirror, in a young girl, or to a spirit medium; worshipping the sun, worshipping the Great Brahmā, bringing forth flames from the mouth, invoking the goddess of luck — he abstains from wrong livelihood, from “animal” arts such as these.”

“Whereas some contemplatives & brahmins, living off food given in faith, maintain themselves by wrong livelihood, by such “animal” arts as: promising gifts to deities in return for favors; fulfilling such promises; demonology; reciting spells in earth houses [see earth skills, above]; inducing virility and impotence; preparing sites for construction; consecrating sites for construction; giving ceremonial mouthwashes and ceremonial baths; offering sacrificial fires; administering emetics, purges, purges from above, purges from below, head-purges; ear-oil, eye-drops, treatments through the nose, ointments, and counter- ointments; practicing eye-surgery [or: extractive surgery], general surgery, pediatrics; administering root-medicines and binding medicinal herbs — he abstains from wrong livelihood, from “animal” arts such as these. This, too, is part of his virtue.”

“A monk thus consummate in virtue sees no danger anywhere from his restraint through virtue. Just as a head-anointed noble warrior king who has defeated his enemies sees no danger anywhere from his enemies, in the same way the monk thus consummate in virtue sees no danger anywhere from his restraint through virtue. Endowed with this noble aggregate of virtue, he is inwardly sensitive to the pleasure of being blameless. This is how an ascetic is consummate in virtue.”

Sense Restraint:

“And how does a monk guard the doors of his senses? On seeing a form with the eye, he does not grasp at any theme or details by which — if he were to dwell without restraint over the faculty of the eye — evil, unskillful qualities such as greed or distress might assail him. On hearing a sound with the ear... On smelling an odor with the nose... On tasting a flavor with the tongue... On touching a tactile sensation with the body... On cognizing an idea with the intellect, he does not grasp at any theme or details by which — if he were to dwell without restraint over the faculty of the intellect — evil, unskillful qualities such as greed or distress might assail him. Endowed with this noble restraint over the sense faculties, he is inwardly sensitive to the pleasure of being blameless. This is how a monk guards the doors of his senses.”

Mindfulness & Alertness:

“And how is a monk possessed of mindfulness and alertness? When going forward and returning, he acts with alertness. When looking toward and looking away... when bending and extending his limbs... when carrying his outer cloak, his upper robe, and his bowl... when eating, drinking, chewing, and tasting... when urinating and defecating... when walking, standing, sitting, falling asleep, waking up, talking, and remaining silent, he acts with alertness. This is how a monk is possessed of mindfulness and alertness.”

Contentedness:

“And how is an ascetic content? Just as a bird, wherever it goes, flies with its wings as its only burden; so too is he content with a set of robes to provide for his body and almsfood to provide for his hunger. Wherever he goes, he takes only his barest necessities along. This is how an ascetic is content.”

Abandoning the Hindrances:

“Endowed with this noble aggregate of virtue, this noble restraint over the sense faculties, this noble mindfulness & alertness, and this noble contentment, he seeks out a secluded dwelling: a wilderness, the shade of a tree, a mountain, a glen, a hillside cave, a charnel ground, a forest grove, the open air, a heap of straw. After his meal, returning from his alms round, he sits down, crosses his legs, holds his body erect, and brings mindfulness to the fore.”

“Abandoning covetousness with regard to the world, he dwells with an awareness devoid of covetousness. He cleanses his mind of covetousness. Abandoning ill will & anger, he dwells with an awareness devoid of ill will, sympathetic with the welfare of all living beings. He cleanses his mind of ill will & anger. Abandoning sloth & drowsiness, he dwells with an awareness devoid of sloth & drowsiness, mindful, alert, percipient of light. He cleanses his mind of sloth & drowsiness. Abandoning restlessness & anxiety, he dwells undisturbed, his mind inwardly stilled. He cleanses his mind of restlessness & anxiety. Abandoning uncertainty, he dwells having crossed over uncertainty, with no perplexity with regard to skillful mental qualities. He cleanses his mind of uncertainty.”

“Suppose that a man, taking a loan, invests it in his business affairs. His business affairs succeed. He repays his old debts and there is extra left over for maintaining his wife. The thought would occur to him, ‘Before, taking a loan, I invested it in my business affairs. Now my business affairs have succeeded. I have repaid my old debts and there is extra left over for maintaining my wife.’ Because of that he would experience joy & happiness.”

“Now suppose that a man falls sick — in pain & seriously ill. He does not enjoy his meals, and there is no strength in his body. As time passes, he eventually recovers from that sickness. He enjoys his meals and there is strength in his body. The thought would occur to him, ‘Before, I was sick... Now I am recovered from that sickness. I enjoy my meals and there is strength in my body.’ Because of that he would experience joy & happiness.”

“Now suppose that a man is bound in prison. As time passes, he eventually is released from that bondage, safe & sound, with no loss of property. The thought would occur to him, ‘Before, I was bound in prison. Now I am released from that bondage, safe & sound, with no loss of my property.’ Because of that he would experience joy & happiness.”

“Now suppose that a man is a slave, subject to others, not subject to himself, unable to go where he likes. As time passes, he eventually is released from that slavery, subject to himself, not subject to others, freed, able to go where he likes. The thought would occur to him, ‘Before, I was a slave... Now I am released from that slavery, subject to myself, not subject to others, freed, able to go where I like.’ Because of that he would experience joy & happiness.”

“Now suppose that a man, carrying money & goods, is traveling by a road through desolate country. As time passes, he eventually emerges from that desolate country, safe & sound, with no loss of property. The thought would occur to him, ‘Before, carrying money & goods, I was traveling by a road through desolate country. Now I have emerged from that desolate country, safe & sound, with no loss of my property.’ Because of that he would experience joy & happiness.”

“In the same way, when these five hindrances are not abandoned in himself, the monk regards it as a debt, a sickness, a prison, slavery, a road through desolate country. But when these five hindrances are abandoned in himself, he regards it as unindebtedness, good health, release from prison, freedom, a place of security. Seeing that they have been abandoned within him, he becomes glad. Glad, he becomes enraptured. Enraptured, his body grows tranquil. His body tranquil, he is sensitive to pleasure. Feeling pleasure, his mind becomes concentrated.”

The Four Jhanas (4 form trances):

“Quite withdrawn from sensuality, withdrawn from unskillful mental qualities, he enters and remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. He permeates & pervades, suffuses & fills this very body with the rapture & pleasure born from withdrawal. Just as if a skilled bathman or bathman’s apprentice would pour bath powder into a brass basin and knead it together, sprinkling it again & again with water, so that his ball of bath powder — saturated, moisture-laden, permeated within & without — would nevertheless not drip; even so, the monk permeates... this very body with the rapture & pleasure born of withdrawal. There is nothing of his entire body unpervaded by rapture & pleasure born from withdrawal. When a disciple of a teacher attains this sort of grand distinction, Lohicca, that is a teacher not worthy of criticism in the world, and if anyone were to criticize this sort of teacher, the criticism would be false, unfactual, unrighteous, & blameworthy.”

“Furthermore, with the stilling of directed thoughts & evaluations, he enters & remains in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation — internal assurance. He permeates & pervades, suffuses & fills this very body with the rapture & pleasure born of composure. Just like a lake with spring-water welling up from within, having no inflow from the east, west, north, or south, and with the skies supplying abundant showers time & again, so that the cool fount of water welling up from within the lake would permeate & pervade, suffuse & fill it with cool waters, there being no part of the lake unpervaded by the cool waters; even so, the monk permeates... this very body with the rapture & pleasure born of composure. There is nothing of his entire body unpervaded by rapture & pleasure born of composure. When a disciple of a teacher attains this sort of grand distinction, Lohicca, that is a teacher not worthy of criticism in the world, and if anyone were to criticize this sort of teacher, the criticism would be false, unfactual, unrighteous, & blameworthy.”

“And furthermore, with the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhana, of which the Noble Ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ He permeates & pervades, suffuses & fills this very body with the pleasure divested of rapture. Just as in a lotus pond, some of the lotuses, born & growing in the water, stay immersed in the water and flourish without standing up out of the water, so that they are permeated & pervaded, suffused & filled with cool water from their roots to their tips, and nothing of those lotuses would be unpervaded with cool water; even so, the monk permeates... this very body with the pleasure divested of rapture. There is nothing of his entire body unpervaded with pleasure divested of rapture. When a disciple of a teacher attains this sort of grand distinction, Lohicca, that is a teacher not worthy of criticism in the world, and if anyone were to criticize this sort of teacher, the criticism would be false, unfactual, unrighteous, & blameworthy.”

“And furthermore, with the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither-pleasure-nor-pain. He sits, permeating the body with a pure, bright awareness. Just as if a man were sitting covered from head to foot with a white cloth so that there would be no part of his body to which the white cloth did not extend; even so, the monk sits, permeating the body with a pure, bright awareness. There is nothing of his entire body unpervaded by pure, bright awareness. When a disciple of a teacher attains this sort of grand distinction, Lohicca, that is a teacher not worthy of criticism in the world, and if anyone were to criticize this sort of teacher, the criticism would be false, unfactual, unrighteous, & blameworthy.”

Insight Knowledge (intelligence of origination and deterioration):

“With his mind thus concentrated, purified, & bright, unblemished, free from defects, pliant, malleable, steady, & attained to imperturbability, he directs and inclines it to knowledge & vision. He discerns: ‘This body of mine is endowed with form, composed of the four primary elements, born from mother & father, nourished with rice & porridge, subject to inconstancy, rubbing, pressing, dissolution, & dispersion. And this consciousness of mine is supported here and bound up here.’ Just as if there were a beautiful beryl gem of the purest water — eight faceted, well polished, clear, limpid, consummate in all its aspects, and going through the middle of it was a blue, yellow, red, white, or brown thread — and a man with good eyesight, taking it in his hand, were to reflect on it thus: ‘This is a beautiful beryl gem of the purest water, eight faceted, well polished, clear, limpid, consummate in all its aspects. And this, going through the middle of it, is a blue, yellow, red, white, or brown thread.’ In the same way — with his mind thus concentrated, purified, & bright, unblemished, free from defects, pliant, malleable, steady, & attained to imperturbability — the monk directs & inclines it to knowledge & vision. He discerns: ‘This body of mine is endowed with form, composed of the four primary elements, born from mother & father, nourished with rice & porridge, subject to inconstancy, rubbing, pressing, dissolution, & dispersion. And this consciousness of mine is supported here and bound up here.’ When a disciple of a teacher attains this sort of grand distinction, Lohicca, that is a teacher not worthy of criticism in the world, and if anyone were to criticize this sort of teacher, the criticism would be false, unfactual, unrighteous, & blameworthy.”

The Mind-made Body:

“With his mind thus concentrated, purified, & bright, unblemished, free from defects, pliant, malleable, steady, & attained to imperturbability, he directs & inclines it to creating a mind-made body. From this body he creates another body, endowed with form, made of the mind, complete in all its parts, not inferior in its faculties. Just as if a man were to draw a reed from its sheath. The thought would occur to him: ‘This is the sheath, this is the reed. The sheath is one thing, the reed another, but the reed has been drawn out from the sheath.’ Or as if a man were to draw a sword from its scabbard. The thought would occur to him: ‘This is the sword, this is the scabbard. The sword is one thing, the scabbard another, but the sword has been drawn out from the scabbard.’ Or as if a man were to pull a snake out from its slough. The thought would occur to him: ‘This is the snake, this is the slough. The snake is one thing, the slough another, but the snake has been pulled out from the slough.’ In the same way — with his mind thus concentrated, purified, & bright, unblemished, free from defects, pliant, malleable, steady, & attained to imperturbability, the monk directs & inclines it to creating a mind-made body. From this body he creates another body, endowed with form, made of the mind, complete in all its parts, not inferior in its faculties. When a disciple of a teacher attains this sort of grand distinction, Lohicca, that is a teacher not worthy of criticism in the world, and if anyone were to criticize this sort of teacher, the criticism would be false, unfactual, unrighteous, & blameworthy.”

Supernatural Powers:

“With his mind thus concentrated, purified, & bright, unblemished, free from defects, pliant, malleable, steady, & attained to imperturbability, he directs & inclines it to the modes of supranormal powers. He wields manifold supranormal powers. Having been one he becomes many; having been many he becomes one. He appears. He vanishes. He goes unimpeded through walls, ramparts, & mountains as if through space. He dives in & out of the earth as if it were water. He walks on water without sinking as if it were dry land. Sitting cross-legged he flies through the air like a winged bird. With his hand he touches & strokes even the sun & moon, so mighty & powerful. He exercises influence with his body even as far as the Brahma worlds. Just as a skilled potter or his assistant could craft from well-prepared clay whatever kind of pottery vessel he likes, or as a skilled ivory- carver or his assistant could craft from well-prepared ivory any kind of ivory-work he likes, or as a skilled goldsmith or his assistant could craft from well-prepared gold any kind of gold article he likes; in the same way — with his mind thus concentrated, purified, & bright, unblemished, free from defects, pliant, malleable, steady, & attained to imperturbability — the monk directs & inclines it to the modes of supranormal powers... He exercises influence with his body even as far as the Brahma worlds. When a disciple of a teacher attains this sort of grand distinction, Lohicca, that is a teacher not worthy of criticism in the world, and if anyone were to criticize this sort of teacher, the criticism would be false, unfactual, unrighteous, & blameworthy.”

Clairaudience:

“With his mind thus concentrated, purified, & bright, unblemished, free from defects, pliant, malleable, steady, & attained to imperturbability, he directs & inclines it to the divine ear-element. He hears — by means of the divine ear-element, purified & surpassing the human — both kinds of sounds: divine & human, whether near or far. Just as if a man traveling along a highway were to hear the sounds of kettledrums, small drums, conchs, cymbals, & tom-toms. He would know, ‘That is the sound of kettledrums, that is the sound of small drums, that is the sound of conchs, that is the sound of cymbals, and that is the sound of tom-toms.’ In the same way — with his mind thus concentrated, purified, & bright, unblemished, free from defects, pliant, malleable, steady, & attained to imperturbability — the monk directs & inclines it to the divine ear-element. He hears — by means of the divine ear-element, purified & surpassing the human — both kinds of sounds: divine & human, whether near or far. When a disciple of a teacher attains this sort of grand distinction, Lohicca, that is a teacher not worthy of criticism in the world, and if anyone were to criticize this sort of teacher, the criticism would be false, unfactual, unrighteous, & blameworthy.”

Mind Reading:

“With his mind thus concentrated, purified, & bright, unblemished, free from defects, pliant, malleable, steady, & attained to imperturbability, he directs & inclines it to knowledge of the awareness of other beings. He knows the awareness of other beings, other individuals, having encompassed it with his own awareness. He discerns a mind with passion as a mind with passion, and a mind without passion as a mind without passion. He discerns a mind with aversion as a mind with aversion, and a mind without aversion as a mind without aversion. He discerns a mind with delusion as a mind with delusion, and a mind without delusion as a mind without delusion. He discerns a restricted mind as a restricted mind, and a scattered mind as a scattered mind. He discerns an enlarged mind as an enlarged mind, and an unenlarged mind as an unenlarged mind. He discerns an excelled mind [one that is not at the most excellent level] as an excelled mind, and an unexcelled mind as an unexcelled mind. He discerns a concentrated mind as a concentrated mind, and an unconcentrated mind as an unconcentrated mind. He discerns a released mind as a released mind, and an unreleased mind as an unreleased mind. Just as if a young woman — or man — fond of ornaments, examining the reflection of her own face in a bright mirror or a bowl of clear water would know ‘blemished’ if it were blemished, or ‘unblemished’ if it were not. In the same way — with his mind thus concentrated, purified, & bright, unblemished, free from defects, pliant, malleable, steady, & attained to imperturbability — the monk directs & inclines it to knowledge of the awareness of other beings. He knows the awareness of other beings, other individuals, having encompassed it with his own awareness. He discerns a mind with passion as a mind with passion, and a mind without passion as a mind without passion... a released mind as a released mind, and an unreleased mind as an unreleased mind. When a disciple of a teacher attains this sort of grand distinction, Lohicca, that is a teacher not worthy of criticism in the world, and if anyone were to criticize this sort of teacher, the criticism would be false, unfactual, unrighteous, & blameworthy.”

Parts from 3 suttas:

Recollection of Past Lives:

“With his mind thus concentrated, purified, & bright, unblemished, free from defects, pliant, malleable, steady, & attained to imperturbability, he directs & inclines it to knowledge of the recollection of past lives (lit: previous homes). He recollects his manifold past lives, i.e., one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, one hundred thousand, many aeons of cosmic contraction, many aeons of cosmic expansion, many aeons of cosmic contraction & expansion, [recollecting], ‘There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose here.’ Thus he recollects his manifold past lives in their modes & details. Just as if a man were to go from his home village to another village, and then from that village to yet another village, and then from that village back to his home village. The thought would occur to him, ‘I went from my home village to that village over there. There I stood in such a way, sat in such a way, talked in such a way, and remained silent in such a way. From that village I went to that village over there, and there I stood in such a way, sat in such a way, talked in such a way, and remained silent in such a way. From that village I came back home.’ In the same way — with his mind thus concentrated, purified, & bright, unblemished, free from defects, pliant, malleable, steady, & attained to imperturbability — the monk directs & inclines it to knowledge of the recollection of past lives. He recollects his manifold past lives... in their modes & details. When a disciple of a teacher attains this sort of grand distinction, Lohicca, that is a teacher not worthy of criticism in the world, and if anyone were to criticize this sort of teacher, the criticism would be false, unfactual, unrighteous, & blameworthy.”

The Passing Away & Re-appearance of Beings:

“With his mind thus concentrated, purified, & bright, unblemished, free from defects, pliant, malleable, steady, & attained to imperturbability, he directs & inclines it to knowledge of the passing away & re-appearance of beings. He sees — by means of the divine eye, purified & surpassing the human — beings passing away & re-appearing, and he discerns how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their karma: ‘These beings — who were endowed with bad conduct of body, speech, & mind, who reviled the noble ones, held wrong views and undertook actions under the influence of wrong views — with the break-up of the body, after death, have re-appeared in the plane of deprivation, the bad destination, the lower realms, in hell. But these beings — who were endowed with good conduct of body, speech, & mind, who did not revile the noble ones, who held right views and undertook actions under the influence of right views — with the break-up of the body, after death, have re-appeared in the good destinations, in the heavenly world.’ Thus — by means of the divine eye, purified & surpassing the human — he sees beings passing away & re-appearing, and he discerns how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their karma. Just as if there were a tall building in the central square (of a town), and a man with good eyesight standing on top of it were to see people entering a house, leaving it, walking along the street, and sitting in the central square. The thought would occur to him, ‘These people are entering a house, leaving it, walking along the streets, and sitting in the central square.’ In the same way — with his mind thus concentrated, purified, & bright, unblemished, free from defects, pliant, malleable, steady, & attained to imperturbability — the monk directs & inclines it to knowledge of the passing away & re- appearance of beings. He sees — by means of the divine eye, purified & surpassing the human — beings passing away & re- appearing, and he discerns how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their karma... When a disciple of a teacher attains this sort of grand distinction, Lohicca, that is a teacher not worthy of criticism in the world, and if anyone were to criticize this sort of teacher, the criticism would be false, unfactual, unrighteous, & blameworthy.”

The Ending of Mental Fermentations:

“With his mind thus concentrated, purified, & bright, unblemished, free from defects, pliant, malleable, steady, & attained to imperturbability, the monk directs & inclines it to the knowledge of the ending of the mental fermentations. He discerns, as it has come to be, that ‘This is stress... This is the origination of stress... This is the cessation of stress... This is the way leading to the cessation of stress... These are mental fermentations... This is the origination of fermentations... This is the cessation of fermentations... This is the way leading to the cessation of fermentations.’ His heart, thus knowing, thus seeing, is released from the fermentation of sensuality, the fermentation of becoming, the fermentation of ignorance. With release, there is the knowledge, ‘Released.’ He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’ Just as if there were a pool of water in a mountain glen — clear, limpid, & unsullied — where a man with good eyesight standing on the bank could see shells, gravel, & pebbles, and also shoals of fish swimming about & resting, and it would occur to him, ‘This pool of water is clear, limpid, & unsullied. Here are these shells, gravel, & pebbles, and also these shoals of fish swimming about & resting.’ In the same way — with his mind thus concentrated, purified, & bright, unblemished, free from defects, pliant, malleable, steady, & attained to imperturbability — the monk directs & inclines it to the knowledge of the ending of the mental fermentations. He discerns, as it has come to be, that ‘This is stress... This is the origination of stress... This is the cessation of stress... This is the way leading to the cessation of stress... These are mental fermentations... This is the origination of fermentations... This is the cessation of fermentations... This is the way leading to the cessation of fermentations.’ His heart, thus knowing, thus seeing, is released from the fermentation of sensuality, the fermentation of becoming, the fermentation of ignorance. With release, there is the knowledge, ‘Released.’ He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’ When a disciple of a teacher attains this sort of grand distinction, Lohicca, that is a teacher not worthy of criticism in the world, and if anyone were to criticize this sort of teacher, the criticism would be false, unfactual, unrighteous, & blameworthy.”

When this was said, the brahmin Lohicca said to the Blessed One: “Master Gautama, it’s as if a man, having seized by the hair another man who was falling into the pit of hell, were to pull him up & set him on firm ground. In the same way, Master Gautama has pulled me up as I was falling into the pit of hell and has set me on firm ground. Magnificent, Master Gautama! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gautama — through many lines of reasoning — made the Dhamma clear. I go to Master Gautama for refuge, to the Dharma, & to the community of monks. May Master Gautama remember me as a lay follower who has gone to him for refuge, from this day forward, for life.” [End of this sutta]

Parts from 3 suttas:

Here are 3 important parts from 3 different suttas.

(1) From Suneththa sutta: Monks, will let you know a thing that happened in the past. A long time ago, there was a prophet named Suneththa who was a religious leader, having trances who was dispassionate towards sense organs pleasuring objects. The rishi Suneththa had many hundred thousands of disciples. That rishi Suneththa preached Dharma to his disciples to be born in the worlds of Brahmas. Monks, if someone thought ill about this prophet Suneththa who taught the path to worlds of Brahmas after death; after their death, such persons who thought ill about him were born in hell worlds. Monks, if someone thought pleasant thoughts about this teacher Suneththa who taught the path to worlds of Brahmas; after their death, such persons who thought pleasant thoughts about him were born in divine god worlds.

(2) From Upanisa Sutta: Monks, I tell you that there is a reason for the distinctive intelligence of realizing nature. I do not tell it is without a reason. Monks, What is the reason for the distinctive intelligence of realizing nature? It is the concentration.

Monks, I tell you that there is a reason for the concentration also. I do not tell it is without a reason. Monks, What is the reason for the concentration? It is the pleasure.

Monks, I tell you that there is a reason for the pleasure also. I do not tell it is without a reason. Monks, What is the reason for the pleasure? It is the mental and bodily easiness.

Monks, I tell you that there is a reason for the mental and bodily easiness also. I don’t tell it is without a reason. Monks, What is the reason for the mental and bodily easiness? It is the joy.

Monks, I tell you that there is a reason for the joy also. I don’t tell it is without a reason. Monks, What is the reason for the joy? It is the coming into happiness.

Monks, I tell you that there is a reason for the coming into happiness also. I don’t tell it is without a reason. Monks, What is the reason for the coming into happiness? It is the faith. (Faith in Dharma)

1. From the second Dasa Bala sutta: Monks, one will not come to the supreme arhantship by a low level in faculties like faith. By only a high level in faculties like faith; one will reach the supreme arhantship. Monks this celibate life is like a pleasant clear water. You found the prophet. Monks, therefore to come to the natures that you have not come yet, to realize the natures that you have not realized yet; start the trying. “Like this our asceticism will not be empty. Our asceticism will be fruitful. There will be progress. If we use robes, foods, residences, medicines of someone, their those givings will yield them great results” Monks, you should discipline yourselves like this. Monks, the one who wish good for himself should not be late. The one who wish good for others also should not be late. The one who wish good for both himself and others also should not be late. (on the path of supreme enlightenment)

Brahmajāla Sutta:

Brahmajāla Sutta – The All-embracing Net of Views. (about all religions, philosophies and views in the universe)

1# TALK ON WANDERERS (PARIBBĀJAKAKATHĀ)

1) Thus have I heard. On one occasion the Exalted One the supreme Buddha was travelling along the highway between Rājagaha and Nālandā together with a great company of bhikkhus, with about five hundred bhikkhus. At the same time the wanderer Suppiya was also travelling along the highway between Rājagaha and Nālandā together with his pupil, the youth Brahmadatta. Along the way, the wanderer Suppiya spoke in many ways in dispraise of the Buddha, the Dharma, and the Sangha. But his pupil, the youth Brahmadatta, spoke in many ways in praise of the Lord Buddha, the Dharma, and the Sangha (monks). Thus these two, teacher and pupil, followed closely behind the Exalted One and the company of bhikkhus, making assertions in direct contradiction to each other.

2) Then the Exalted One together with the company of bhikkhus entered the royal resthouse in the Ambalaṭṭhika garden in order to pass the night. The wanderer Suppiya together with his pupil, the youth Brahmadatta, also entered the royal resthouse in the Ambalaṭṭhika garden in order to pass the night. There, too, the wanderer Suppiya spoke in many ways in dispraise of the Lord Buddha, the Dharma, and the Sangha, while his pupil Brahmadatta spoke in many ways in their praise. Thus these two, teacher and pupil, dwelt together making assertions in direct contradiction to each other.

3) When dawn broke a number of bhikkhus, after rising, assembled in the pavilion. As they sat together, the following conversation sprang up among them: “It is wonderful and marvellous, friends, how the Exalted One, he who knows and sees, the Worthy One, the perfectly enlightened Buddha, has so thoroughly penetrated the diversity in the dispositions of beings. For this wanderer Suppiya spoke in many ways in dispraise of the Buddha, the Dharma, and the Sangha, while his own pupil, the youth Brahmadatta, spoke in many ways in their praise. These two, teacher and pupil, followed closely behind the Exalted One and the company of bhikkhus, making assertions in direct contradiction to each other.”

4) Then the Exalted One – the Lord Budda, realizing the turn their discussion had taken, entered the pavilion, sat down on the prepared seat, and addressed the bhikkhus: “What kind of discussion were you holding just now, bhikkhus? What was the subject of your conversation?”

The bhikkhus replied: “When dawn had broken, Lord, after rising we assembled in the pavilion. As we sat here, the following conversation sprang up among us: ‘It is wonderful and marvellous friends, how the Exalted One, he who knows and sees, the Worthy One, the perfectly enlightened Buddha, has so thoroughly penetrated the diversity in the dispositions of beings. For this wanderer Suppiya spoke in many ways in dispraise of the Buddha, the Dharma, and the Sangha, while his own pupil, the youth Brahmadatta, spoke in many ways in their praise. These two, teacher and pupil, followed closely behind the Exalted One and the company of bhikkhus, making assertions in direct contradiction to each other.’ This, Lord, was the conversation we were having when the Exalted One arrived.”

5) “If, bhikkhus, others speak in dispraise of me, or in dispraise of the Dhamma, or in dispraise of the Sangha, you should not give way to resentment, displeasure, or animosity against them in your heart. For if you were to become angry or upset in such a situation, you would only be creating an obstacle for yourselves. If you were to become angry or upset when others speak in dispraise of us, would you be able to recognize whether their statements are rightly or wrongly spoken?”

“Certainly not, Lord.”

“If, bhikkhus, others speak in dispraise of me, or in dispraise of the Dhamma, or in dispraise of the Sangha, you should unravel what is false and point it out as false, saying: ‘For such and such a reason this is false, this is untrue, there is no such thing in us, this is not found among us.’”

6) “And if, bhikkhus, others speak in praise of me, or in praise of the Dhamma, or in praise of the Sangha, you should not give way to jubilation, joy, and exultation in your heart. For if you were to become jubilant, joyful, and exultant in such a situation, you would only be creating an obstacle for yourselves. If others speak in praise of me, or in praise of the Dhamma, or in praise of the Sangha, you should acknowledge what is fact as fact, saying: ‘For such and such a reason this is a fact, this is true, there is such a thing in us, this is found among us.’”

2# THE ANALYSIS OF VIRTUE:

1> The Short Section on Virtue (Cūḷasīla):

7) “It is, bhikkhus, only to trifling and insignificant matters, to the minor details of mere moral virtue, that a worldling would refer when speaking in praise of the Tathāgata. And what are those trifling and insignificant matters, those minor details of mere moral virtue, to which he would refer?”

“’Having abandoned the destruction of life, the recluse Gautama abstains from the destruction of life. He has laid aside the rod and the sword, and dwells conscientious, full of kindness, compassionate for the welfare of all living beings.’ It is in this way, bhikkhus, that the worldling would speak when speaking in praise of the Tathāgata.”

“Or he might say: ‘Having abandoned taking what is not given, the recluse Gautama abstains from taking what is not given. Accepting and expecting only what is given, he dwells in honesty and rectitude of heart.’”

“Or he might say: ‘Having abandoned unchaste living, the recluse Gautama lives the life of chastity. He dwells remote (from women), and abstains from the vulgar practice of sexual intercourse.’”

“Or he might say: ‘Having abandoned false speech, the recluse Gautama abstains from falsehood. He speaks only the truth, he lives devoted to truth; trustworthy and reliable, he does not deceive anyone in the world.’”

“Or he might say: ‘Having abandoned slander, the recluse Gautama abstains from slander. He does not repeat elsewhere what he has heard here in order to divide others from the people here, nor does he repeat here what he has heard elsewhere in order to divide these from the people there. Thus he is a reconciler of those who are divided and a promoter of friendships. Rejoicing, delighting, and exulting in concord, he speaks only words that are conducive to concord.’”

“Or he might say: ‘Having abandoned harsh speech, the recluse Gautama abstains from harsh speech. He speaks only such words as are gentle, pleasing to the ear, endearing, going to the heart, urbane, amiable, and agreeable to many people.’”

“Or he might say: ‘Having abandoned idle chatter, the recluse Gautama abstains from idle chatter. He speaks at the right time, speaks what is factual, speaks on the good, on the Dharma and the Discipline. His words are worth treasuring: they are timely, backed by reason, definite and connected with the good.’”

“Or he might say: ‘The recluse Gautama abstains from damaging seed and plant life. He eats only in one part of the day, refraining from food at night and from eating at improper times. He abstains from dancing, singing, instrumental music, and witnessing unsuitable shows. He abstains from wearing garlands, embellishing himself with scents, and beautifying himself with unguents. He abstains from accepting gold and silver. He abstains from accepting uncooked grain, raw meat, women and girls, male and female slaves, goats and sheep, fowl and swine, elephants, cattle, horses and mares. He abstains from accepting fields and lands. He abstains from running messages and errands. He abstains from buying and selling, and from dealing with false weights, false metals, and false measures. He abstains from the crooked ways of bribery, deception, and fraud. He abstains from mutilating, executing, imprisoning, robbery, plunder, and violence.’”

“It is in this way, bhikkhus, that the worldling would speak when speaking in praise of the Tathāgata.”

2> The Intermediate Section on Virtue (Majjhimasīla):

11) “Or he might say: ‘Whereas some honorable recluses and brahmins, while living on food offered by the faithful, continuously cause damage to seed and plant life — to plants propagated from roots, stems, joints, buddings, and seeds — the recluse Gautama abstains from damaging seed and plant life.’”

“Or he might say: ‘Whereas some honorable recluses and brahmins, while living on food offered by the faithful, enjoy the use of stored up goods such as stored up food, drinks, garments, vehicles, bedding, scents, and comestibles — the recluse Gautama abstains from the use of stored up goods’”

“Or he might say: ‘Whereas some honorable recluses and brahmins, while living on food offered by the faithful, attend unsuitable shows, such as: shows featuring dancing, singing, or instrumental music; theatrical performances; narrations of legends; music played by hand-clapping, cymbals, and drums; picture houses; acrobatic performances; combats of elephants, horses, buffaloes, bulls, goats, rams, cocks and quails; stick-fights, boxing and wrestling, sham-fights, roll-calls, battle-arrays, and regimental reviews — the recluse Gautama abstains from attending such unsuitable shows.’”

“Or he might say: “Whereas some honorable recluses and brahmins, while living on food offered by the faithful, indulge in the following games that are a basis for negligence: aṭṭhapada (a game played on an eight-row chess-board); dasapada (a game played on a ten-row chess-board); ākāsa (a game of the same type played by imagining a board in the air); parihārapatha (“hopscotch,” a diagram is drawn on the ground and one has to jump in the allowable spaces avoiding the lines); santika (“spellicans,” assembling the pieces in a pile, removing and returning them without disturbing the pile); khalika (dice games); ghaṭika (hitting a short stick with a long stick); salākahattha (a game played by dipping the hand in paint or dye, striking the ground or a wall, and requiring the participants to show the figure of an elephant, a horse etc.); akkha (ball games); paṅgacīra (blowing through toy pipes made of leaves); vaṅkaka (ploughing with miniature ploughs); mokkhacika (turning somersaults); ciṅgulika (playing with paper windmills); pattāḷaka (playing with toy measures); rathaka (playing with toy chariots); dhanuka (playing with toy bows); akkharika (guessing at letters written in the air or on one’s back); manesika (guessing others’ thoughts); yathāvajja (games involving mimicry of deformities) — the recluse Gautama abstains from such games and recreations.’”

“Or he might say: ‘Whereas some recluses and brahmins, while living on food offered by the faithful, enjoy the use of high and luxurious beds and seats, such as: spacious couches; thrones with animal figures carved on the supports; long-haired coverlets; multi-colored patchwork coverlets; white woollen coverlets; woollen coverlets embroidered with flowers; quilts stuffed with cotton; woollen coverlets embroidered with animal figures; woollen coverlets with hair on both sides or on one side; bedspreads embroidered with gems; silk coverlets; dance-hall carpets; elephant, horse or chariot rugs; rugs of antelope-skins; choice spreads made of kadali-deer hides; spreads with red awnings overhead; couches with red cushions for the head and feet — the recluse Gautama abstains from the use of such high and luxurious beds and seats.’”

“Or he might say: ‘Whereas some recluses and brahmins, while living on the food offered by the faithful, enjoy the use of such devices for embellishing and beautifying themselves as the following: rubbing scented powders into the body, massaging with oils, bathing in perfumed water, kneading the limbs, mirrors, ointments, garlands, scents, unguents, face-powders, make-up, bracelets, head-bands, decorated walking sticks, ornamented medicine-tubes, rapiers, sunshades, embroidered sandals, turbans, diadems, yaktail whisks, and long-fringed white robes — the recluse Gautama abstains from the use of such devices for embellishment and beautification.’”

“Or he might say: ‘Whereas some recluses and brahmins, while living on the food offered by the faithful, engage in frivolous chatter, such as: talk about kings, thieves, and ministers of state; talk about armies, dangers and wars; talk about food, drink, garments, and lodgings; talk about garlands and scents; talk about relatives, vehicles, villages, towns, cities, and countries; talk about women and talk about heroes; street talk and talk by the well; talk about those departed in days gone by; rambling chit-chat; speculations about the world and about the sea; talk about gain and loss — the recluse Gautama abstains from such frivolous chatter.’”

“Or he might say: ‘Whereas some recluses and brahmins, while living on the food offered by the faithful, engage in wrangling argumentation, (saying to one another): “You don’t understand this doctrine and discipline. I am the one who understands this doctrine and discipline.” — “How can you understand this doctrine and discipline?” — “You’re practising the wrong way. I’m practising the right way.” — “I’m being consistent. You’re inconsistent.” — “What should have been said first you said last, what should have been said last you said first.” — “What you took so long to think out has been confuted.” — “Your doctrine has been refuted. You’re defeated. Go, try to save your doctrine, or disentangle yourself now if you can” — the recluse Gautama abstains from such wrangling argumentation.’”

“Or he might say: ‘Whereas some recluses and brahmins, while living on the food offered by the faithful, engage in running messages and errands for kings, ministers of state, khattiyas (royal members), brahmins, householders, or youths, (who command them): “Go here, go there, take this, bring that from there” — the recluse Gautama abstains from running such messages and errands.’”

“Or he might say: ‘Whereas some recluses and brahmins, while living on the food offered by the faithful, engage in scheming, talking, hinting, belittling others, and pursuing gain with gain — the recluse Gotama abstains from such kinds of scheming and talking.’”

“It is in this way, bhikkhus, that a worldling would speak when speaking in praise of the Tathāgata.”

3> The Long Section on Virtue (Mahāsīla):

21) “Or he might say: ‘Whereas some recluses and brahmins, while living on the food offered by the faithful, earn their living by a wrong means of livelihood, by such debased arts as: prophesying long life, prosperity etc., or the reverse, from the marks on a person’s limbs, hands, feet etc; divining by means of omens and signs; making auguries on the basis of thunderbolts and celestial portents; interpreting ominous dreams; telling fortunes from marks on the body; making auguries from the marks on cloth gnawed by mice; offering fire oblations; offering oblations from a ladle; offering oblations of husks, rice powder, rice grains, ghee, and oil to the gods; offering oblations from the mouth; offering blood-sacrifices to the gods; making predictions based on the fingertips; determining whether the site for a proposed house or garden is propitious or not; making predictions for officers of state; the knowledge of charms to lay demons in a cemetery; the knowledge of charms to cure one possessed by ghosts; the knowledge of charms to be pronounced by one living in an earthen house; the snake craft (for curing snake bites and charming snakes); the poison craft (for neutralizing or making poison); the scorpion craft and rat craft (for curing scorpion stings and rat bites, respectively); the bird craft and crow craft (for understanding the cries of birds and crows); foretelling the number of years that a man has to live; the knowledge of charms to give protection from arrows; reciting charms to understand the language of animals — the recluse Gautama abstains from such wrong means of livelihood, from such debased arts.’”

22) “Or he might say: ‘Whereas some recluses and brahmins, while living on the food offered by the faithful, earn their living by a wrong means of livelihood, by such debased arts as interpreting the significance of the color, shape, and other features of the following items to determine whether they portend fortune or misfortune for their owners: gems, garments, staffs, swords, spears, arrows, bows, other weapons, women, men, boys, girls, slaves, slave-women, elephants, horses, buffaloes, bulls, cows, goats, rams, fowl, quails, lizards, rabbits, tortoises, and other animals — the recluse Gotama abstains from such wrong means of livelihood, from such debased arts.’”

23) “Or he might say: ‘Whereas some recluses and brahmins, while living on the food offered by the faithful, earn their living by a wrong means of livelihood, by such debased arts as making predictions to the effect that: The king will march forth; the king will not march forth; our king will attack and the enemy king will retreat; the enemy king will attack and our king will retreat; our king will triumph and the enemy king will be defeated; the enemy king will triumph and our king will be defeated; thus there will be victory for one and defeat for the other — the recluse Gautama abstains from such wrong means of livelihood, from such debased arts.’”

24) “Or he might say: ‘Whereas some recluses and brahmins, while living on the food offered by the faithful, earn their living by a wrong means of livelihood, by such debased arts as predicting: there will be an eclipse of the moon, an eclipse of the sun, an eclipse of a constellation; the sun and the moon will go on their proper courses; there will be an aberration of the sun and moon; the constellations will go on their proper courses; there will be an aberration of a constellation; there will be a fall of meteors; there will be a skyblaze; there will be an earthquake; there will be an earth-roar; there will be a rising and setting, a darkening and brightening, of the moon, sun, and constellations; such will be the result of the moon’s eclipse, such the result of the sun’s eclipse, (and so on down to) such will be the result of the rising and setting, darkening and brightening of the moon, sun, and constellations — the recluse Gautama abstains from such wrong means of livelihood, from such debased arts.’”

25) “Or he might say: ‘Whereas some recluses and brahmins, while living on the food offered by the faithful, earn their living by a wrong means of livelihood, by such debased arts as predicting: there will be abundant rain; there will be a drought; there will be a good harvest; there will be a famine; there will be security; there will be danger; there will be sickness; there will be health; or they earn their living by accounting, computation, calculation, the composing of poetry, and speculations about the world — the recluse Gautama abstains from such wrong means of livelihood, from such debased arts.’”

26) “Or he might say: ‘Whereas some recluses and brahmins, while living on the food offered by the faithful, earn their living by a wrong means of livelihood, by such debased arts as: arranging auspicious dates for marriages, both those in which the bride is brought in (from another family) and those in which she is sent out (to another family); arranging auspicious dates for betrothals and divorces; arranging auspicious dates for the accumulation or expenditure of money; reciting charms to make people lucky or unlucky; rejuvenating the fetuses of abortive women; reciting spells to bind a man’s tongue, to paralyze his jaws, to make him lose control over his hands, to make him lose control over his jaw, or to bring on deafness; obtaining oracular answers to questions by means of a mirror, a girl, or a god; worshipping the sun; worshipping Mahābrahmā; bringing forth flames from the mouth; invoking the goddess of luck — the recluse Gautama abstains from such wrong means of livelihood, from such debased arts.’”

27) “Or he might say: ‘Whereas some recluses and brahmins, while living on the food offered by the faithful, earn their living by a wrong means of livelihood, by such debased arts as: promising gifts to deities in return for favors; fulfilling such promises; demonology; reciting spells after entering an earthen house; inducing virility and impotence; preparing and consecrating sites for a house; giving ceremonial mouthwashes and ceremonial bathing; offering sacrificial fires; administering emetics, purgatives, expectorants and phlegmagogues; administering medicine through the ear and through the nose; administering ointments and counter-ointments; practising fine surgery on the eyes and ears; practising general surgery on the body; practising as a children’s doctor; the application of medicinal roots; the binding on of medicinal herbs — the recluse Gautama abstains from such wrong means of livelihood, from such debased arts.’”

“These, bhikkhus, are those trifling and insignificant matters, those minor details of mere moral virtue, that a worldling would refer to when speaking in praise of the Tathāgata.”

3# SPECULATIONS ABOUT THE PAST (PUBBANTAKAPPIKA):

28) “There are, bhikkhus, other dharmas, deep, difficult to see, difficult to understand, peaceful and sublime, beyond the sphere of reasoning, subtle, comprehensible only to the wise, which the Tathāgata, having realized for himself with direct knowledge, propounds to others; and it is concerning these that those who would rightly praise the Tathāgata in accordance with reality would speak. And what are these dharmas?”

29) “There are, bhikkhus, some recluses (ascetics) and brahmins who are speculators about the past, who hold settled views about the past, and who on eighteen grounds assert various conceptual theorems referring to the past. And owing to what, with reference to what, do these honorable recluses and brahmins frame their speculations?”

1> Eternalism (Sassatavāda): Views 1–4:

30) “There are, bhikkhus, some recluses and brahmins who are eternalists, and who on four grounds proclaim the self and the world to be eternal. And owing to what, with reference to what, do these honorable recluses and brahmins proclaim their views?”

31) “In the first case, bhikkhus, some recluse or a brahmin, by means of ardor, endeavor, application, diligence, and right reflection, attains to such a degree of mental concentration that with his mind thus concentrated, [purified, clarified, unblemished, devoid of corruptions], he recollects his numerous past lives: that is, (he recollects) one birth, two, three, four, or five births; ten, twenty, thirty, forty, or fifty births; a hundred, a thousand, or a hundred thousand births; many hundreds of births, many thousands of births, many hundreds of thousands of births. (He recalls ‘Then I had such a name, belonged to such a clan, had such an appearance; such was my food, such my experience of pleasure and pain, such my span of life. Passing away thence, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance; such was my food, such my experience of pleasure and pain, such my span of life. Passing away thence, I re-arose here.’ Thus he recollects his numerous past lives in their modes and their details.”

“He speaks thus: ‘The self and the world are eternal, barren, steadfast as a mountain peak, standing firm like a pillar. And though these beings roam and wander (through the round of existence), pass away and re-arise, yet the self and the world remain the same just like eternity itself. What is the reason? Because I, by means of ardor, endeavor, application, diligence, and right reflection, attain to such a degree of mental concentration that with my mind thus concentrated, I recollect my numerous past lives in their modes and their details. For this reason I know this: the self and the world are eternal, barren, steadfast as a mountain peak, standing firm like a pillar. And though these beings roam and wander (through the round of existence), pass away and re-arise, yet the self and the world remain the same just like eternity itself.’” “This, bhikkhus, is the first case.

32) “In the second case, owing to what, with reference to what, are some honorable recluses and brahmins eternalists, who proclaim the self and the world to be eternal?”

“Herein, bhikkhus, a certain recluse or brahmin, by means of ardor, endeavor, application, diligence, and right reflection, attains to such a degree of mental concentration that with his mind thus concentrated he recollects his numerous past lives: that is, (he recollects his past lives throughout) one aeon of world-contraction and expansion, throughout two, three, four, five, or ten aeons of world-contraction and expansion. (He recalls ‘Then I had such a name, belonged to such a clan, had such an appearance; such was my food, such my experience of pleasure and pain, such my span of life. Passing away thence, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance; such was my food, such my experience of pleasure and pain, such my span of life. Passing away thence, I re-arose here.’ Thus he recollects his numerous past lives in their modes and their details.”

“He speaks thus: ‘The self and the world are eternal, barren, steadfast as a mountain peak, standing firm like a pillar. And though these beings roam and wander (through the round of existence), pass away and re-arise, yet the self and the world remain the same just like eternity itself. What is the reason?”

(The remainder is exactly the same as §31 except for the extent of time recollected.)

“This, bhikkhus, is the second case.

33) “In the third case, owing to what, with reference to what, are some honorable recluses and brahmins eternalists, who proclaim the self and the world to be eternal?

“Herein, bhikkhus, some recluse or brahmin, by means of ardor, endeavor, application, diligence, and right reflection, attains to such a degree of mental concentration that with his mind thus concentrated he recollects his numerous past lives: that is, (he recollects his past lives throughout) ten aeons of world- contraction and expansion, throughout twenty, thirty, or forty aeons of world-contraction and expansion... (As above)... Thus he recollects his numerous past lives in their modes and their details.”

“He speaks thus: ‘The self and the world are eternal, barren, steadfast as a mountain peak, standing firm like a pillar. And though these beings roam and wander (through the round of existence), pass away and re-arise, yet the self and the world remain the same just like eternity itself. What is the reason?”

(As in §31 except for the extent of time.) “This, bhikkhus, is the third case.

34) “In the fourth case, owing to what, with reference to what, are some honorable recluses and brahmins eternalists, who proclaim the self and the world to be eternal?”

“Herein, bhikkhus, some recluse or brahmin is a rationalist, an investigator. He declares his view — hammered out by reason, deduced from his investigations, following his own flight of thought — thus: “The self and the world are eternal, barren, steadfast as a mountain peak, standing firm like a pillar. And though these beings roam and wander (through the round of existence), pass away and re-arise, yet the self and the world remain the same just like eternity itself.’”

“This, bhikkhus, is the fourth case.”

35) “It is on these four grounds, bhikkhus, that those recluses and brahmins who are eternalists proclaim the self and the world to be eternal. Whatever recluses and brahmins there may be who proclaim the self and the world to be eternal, all of them do so on these four grounds or on a certain one of them. Outside of these there is none.”

36) “This, bhikkhus, the Tathāgata understands. And he understands: ‘These standpoints, thus assumed and thus misapprehended, lead to such a future destination, to such a state in the world beyond.’ He understands as well what transcends this, yet even that understanding he does not misapprehend. And because he is free from misapprehension, he has realized within himself the state of perfect peace. Having understood as they really are the origin and the passing away of feelings, their satisfaction, their unsatisfactoriness, and the escape from them, the Tathāgata, bhikkhus, is emancipated through non-clinging.”

37) “These are those dhammas, bhikkhus, that are deep, difficult to see, difficult to understand, peaceful and sublime, beyond the sphere of reasoning, subtle, comprehensible only to the wise, which the Tathāgata, having realized for himself with direct knowledge, propounds to others; and it is concerning these that those who would rightly praise the Tathāgata in accordance with reality would speak.”

2> Partial-Eternalism (Ekaccasassatavāda): Philosophies 5–8:

38) “There are, bhikkhus, some recluses and brahmins who are eternalists in regard to some things and non-eternalists in regard to other things, and who on four grounds proclaim the self and the world to be partly eternal and partly non-eternal. And owing to what, with reference to what, do these honorable recluses and brahmins proclaim their views?”

39) “There comes a time, bhikkhus, when after the lapse of a long period this world contracts (disintegrates). While the world is contracting, beings for the most part are reborn in the Ābhassara Brahma-world. There they dwell, mind-made, feeding on rapture, self-luminous, moving through the air, abiding in glory. And they continue thus for a long, long period of time.”

40) “But sooner or later, bhikkhus, after the lapse of a long period, there comes a time when this world begins to expand once again. While the world is expanding, an empty palace of Brahmā appears. Then a certain being, due to the exhaustion of his life-span or the exhaustion of his merit, passes away from the Ābhassara plane and re-arises in the empty palace of Brahmā. There he dwells, mind made, feeding on rapture, self-luminous, moving through the air, abiding in glory. And he continues thus for a long, long period of time.”

41) “Then, as a result of dwelling there all alone for so long a time, there arises in him dissatisfaction and agitation, (and he yearns): ‘Oh, that other beings might come to this place!’ Just at that moment, due to the exhaustion of their life-span or the exhaustion of their merit, certain other beings pass away from the Ābhassara plane and re-arise in the palace of Brahmā, in companionship with him. There they dwell, mind-made, feeding on rapture, self-luminous, moving through the air, abiding in glory. And they continue thus for a long, long period of time.”

42) “Thereupon the being who re-arose there first thinks to himself: ‘I am Brahmā, the Great Brahmā, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, the Lord, the Maker and Creator, the Supreme Being, the Ordainer, the Almighty, the Father of all that are and are to be. And these beings have been created by me. What is the reason? Because first I made the wish: “Oh, that other beings might come to this place!” And after I made this resolution, now these beings have come.’”

“And the beings who re-arose there after him also think: ‘This must be Brahmā, the Great Brahmā, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, the Lord, the Maker and Creator, the Supreme Being, the Ordainer, the Almighty, the Father of all that are and are to be. And we have been created by him. What is the reason? Because we see that he was here first, and we appeared here after him.’”

43) “Herein, bhikkhus, the being who re-arose there first possesses longer life, greater beauty, and greater authority than the beings who re-arose there after him.”

44) “Now, bhikkhus, this comes to pass, that a certain being, after passing away from that plane, takes rebirth in this world. Having come to this world, he goes forth from home to homelessness.

When he has gone forth, by means of ardor, endeavor, application, diligence, and right reflection, he attains to such a degree of mental concentration that with his mind thus concentrated he recollects his immediately preceding life, but none previous to that. He speaks thus: ‘We were created by him, by Brahmā, the Great Brahmā, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, the Lord, the Maker and Creator, the Supreme Being, the Ordainer, the Almighty, the Father of all that are and are to be. He is permanent, stable, eternal, not subject to change, and he will remain the same just like eternity itself. But we, who have been created by him and have come to this world, are impermanent, unstable, short-lived, doomed to perish.’” “This, bhikkhus, is the first case.”

45) “In the second case, owing to what, with reference to what, are some honorable recluses and brahmins eternalists in regard to some things and non-eternalists in regard to other things, proclaiming the self and the world to be partly eternal and partly non-eternal?”

“There are, bhikkhus, certain gods called ‘corrupted by play.’”

“These gods spend an excessive time indulging in the delights of laughter and play. As a consequence they become forgetful about taking food and, when they become forgetful, they pass away from that plane.”

46) “Now, bhikkhus, this comes to pass, that a certain being, after passing away from that plane, takes rebirth in this world. Having come to this world, he goes forth from home to homelessness. When he has gone forth, by means of ardor, endeavor, application, diligence, and right reflection, he attains to such a degree of mental concentration that with his mind thus concentrated he recollects his immediately preceding life, but none previous to that. He speaks thus: ‘Those honorable gods who are not corrupted by play do not spend an excessive time indulging in the delights of laughter and play. As a consequence they do not become forgetful, and because they do not become forgetful they do not pass away from that plane. Those gods in heavens are permanent, stable, eternal, not subject to change, and they will remain the same just like eternity itself. But we were gods corrupted by play. We spent an excessive time indulging in the delights of laughter and play, and as a consequence we became forgetful about taking food. When we became forgetful we passed away from that plane. Coming to this world, now we are impermanent, unstable, short-lived, doomed to perish.’”

“This bhikkhus, is the second case.”

47) “In the third case, owing to what, with reference to what, are some honorable recluses and brahmins eternalists in regard to some things and non-eternalists in regard to other things, proclaiming the self and the world to be partly eternal and partly non-eternal?”

“There are, bhikkhus, certain gods called ‘corrupted by mind.’ These gods contemplate one another with excessive envy. As a consequence their minds becomes corrupted by anger towards one another. When their minds are corrupted by anger, their bodies (because these very fine divine bodies cannot tolerate high anger) and minds become exhausted and consequently, they pass away from that plane.”

48) “Now, bhikkhus, this comes to pass, that a certain being, after passing away from that plane, takes rebirth in this world. Having come to this world, he goes forth from home to homelessness.

When he has gone forth, by means of ardor, endeavor, application, diligence, and right reflection, he attains to such a degree of mental concentration that with his mind thus concentrated he recollects his immediately preceding life, but none previous to that. He speaks thus: ‘Those honorable gods who are not corrupted by mind do not contemplate each other with excessive envy. As a result, their minds do not become corrupted by anger towards one another, their bodies and minds do not become exhausted, and they do not pass away from that plane. Those gods are permanent, stable, not subject to change, and they will remain the same just like eternity itself. But we were gods corrupted by mind. We contemplated each other with excessive envy and as a result our minds became corrupted by anger towards one another. When our minds were corrupted by anger, our bodies and minds became exhausted and consequently, we passed away from that plane. Coming to this world, now we are impermanent, unstable, short-lived, doomed to perish.’”

“This, bhikkhus, is the third case.”

49) “In the fourth case, owing to what, with reference to what, are some honorable recluses and brahmins eternalists in regard to some things and non-eternalists in regard to other things, proclaiming the self and the world to be partly eternal and partly non-eternal?”

“Herein, bhikkhus, recluse or a certain brahmin is a rationalist, an investigator. He declares his view — hammered out by reason, deduced from his investigations, following his own flight of thought — thus: ‘That which is called “the eye,” “the ear,” “the nose,” “the tongue,” and “the body” — that self is impermanent, unstable, non-eternal, subject to change. But that which is called “mind” (citta) or “mentality” (mano) or “consciousness” (viññāṇa) — that self is permanent, stable, eternal, not subject to change, and it will remain the same just like eternity itself.’”

“This, bhikkhus, is the fourth case.”

50) “It is on these four grounds, bhikkhus, that those recluses and brahmins who are partial-eternalists proclaim the self and the world to be partly eternal and partly non-eternal. Whatever recluses and brahmins there may be who proclaim the self and the world to be partly eternal and partly non-eternal, all of them do so on these four grounds or on a certain one of them. Outside of these there is none.”

51) “This, bhikkhus, the Tathāgata understands. And he understands: ‘These standpoints, thus assumed and thus misapprehended, lead to such a future destination, to such a state in the world beyond.’ He understands as well what transcends this, yet even that understanding he does not misapprehend. And because he is free from misapprehension, he has realized within himself the state of perfect peace. Having understood as they really are the origin and the passing away of feelings, their satisfaction, their unsatisfactoriness, and the escape from them, the Tathāgata, bhikkhus, is emancipated through non-clinging.”

52) “These are those dhammas, bhikkhus, that are deep, difficult to see, difficult to understand, peaceful and sublime, beyond the sphere of reasoning, subtle, comprehensible only to the wise, which the Tathāgata, having realized for himself with direct knowledge, propounds to others; and it is concerning these that those who would rightly praise the Tathāgata in accordance with reality would speak.”

3> Doctrines of the Finitude and Infinity of the World (Antānantavāda): Philosophies 9–12:

53) “There are, bhikkhus, some recluses and brahmins who are extensionists, and who on four grounds proclaim the world to be finite or infinite. And owing to what, with reference to what, do these honorable recluses and brahmins proclaim their views?”

54) “In the first case, bhikkhus, a certain recluse or a brahmin, by means of ardor, endeavor, application, diligence, and right reflection, attains to such a degree of mental concentration that with his mind thus concentrated he abides perceiving the world as finite. He speaks thus: ‘The world is finite and bounded. What is the reason? Because I attain to such concentration of mind that I abide perceiving the world as finite. For that reason I know this: the world is finite and bounded.’”

“This, bhikkhus, is the first case.”

55) “In the second case, owing to what, with reference to what, are some honorable recluses and brahmins extensionists, proclaiming the world to be finite or infinite?”

“Herein, bhikkhus, a certain recluse or a brahmin, by means of ardor, endeavor, application, diligence, and right reflection, attains to such a degree of mental concentration that with his mind thus concentrated he abides perceiving the world as infinite. He speaks thus: ‘The world is infinite and boundless. Those recluses and brahmins who declare the world to be finite and bounded speak falsely. The world is infinite and boundless.

What is the reason? Because I attain to such concentration of mind that I abide perceiving the world as infinite. For this reason I know this: the world is infinite and boundless.’”

“This, bhikkhus, is the second case.”

56) “In the third case, owing to what, with reference to what, are some honorable recluses and brahmins extensionists, proclaiming the world to be finite or infinite?”

“Herein, bhikkhus, a certain recluse or a brahmin, by means of ardor, endeavor, application, diligence, and right reflection, attains to such a degree of mental concentration that with his mind thus concentrated he abides perceiving the world as finite in the upward and downward directions, but as infinite across. He speaks thus: ‘The world is both finite and infinite. Those recluses and brahmins who declare the world to be finite and bounded speak falsely; and those recluses and brahmins who declare the world to be infinite and boundless also speak falsely. The world is both finite and infinite. For what reason? Because I attain to such concentration of mind that I abide perceiving the world as finite in the upward and downward directions, but as infinite across. For this reason I know this: the world is both finite and infinite.’”

“This, bhikkhus, is the third case.”

57) “In the fourth case, owing to what, with reference to what, are some honorable recluses and brahmins extensionists, proclaiming the world to be finite or infinite?”

“Herein, bhikkhus, a certain recluse or a brahmin is a rationalist, an investigator. He declares his view — hammered out by reason, deduced from his investigations, following his own flight of thought — thus: ‘The world is neither finite nor infinite. Those recluses and brahmins who declare the world to be finite and bounded, those who declare it to be infinite and boundless, and those who declare it to be both finite and infinite — all these speak falsely. The world is neither finite nor infinite.’”

“This, bhikkhus, is the fourth case.”

58) “It is on these four grounds, bhikkhus, that those recluses and brahmins, who are extensionists proclaim the world to be finite or infinite. Whatever recluses or brahmins there may be who proclaim the world to be finite or infinite, all of them do so on these four grounds or on a certain one of them. Outside of these there is none.”

59–60. “This, bhikkhus, the Tathāgata understands... (repeat §§ 51–52 in full)... and it is concerning these that those who would praise the Tathāgata in accordance with reality would speak.”

4> Doctrines of Endless Equivocation (Amarāvikkhepavāda): Religions 13–16:

61) “There are, bhikkhus, some recluses and brahmins who are endless equivocators. When questioned about this or that point, on four grounds they resort to evasive statements and to endless equivocation. And owing to what, with reference to what, do these honorable recluses and brahmins do so?”

62) “Herein, bhikkhus, a certain recluse or a brahmin does not understand as it really is what is wholesome and what is unwholesome. He thinks: ‘I do not understand as it really is what is wholesome and what is unwholesome. If, without understanding, I were to declare something to be wholesome or unwholesome, my declaration might be false. If my declaration should be false, that would distress me, and that distress would be an obstacle for me.’ Therefore, out of fear and loathing of making a false statement, he does not declare anything to be wholesome or unwholesome. But when he is questioned about this or that point, he resorts to evasive statements and to endless equivocation: “I do not take it thus, nor do I take it in that way, nor do I take it in some other way. I do not say that it is not, nor do I say that it is neither this nor that.’ “This, bhikkhus, is the first case.”

63) “In the second case, owing to what, with reference to what, are some honorable recluses and brahmins endless equivocators, resorting to evasive statements and to endless equivocation?”

“Herein, bhikkhus, a certain recluse or a brahmin does not understand as it really is what is wholesome and what is unwholesome. He thinks: ‘I do not understand as it really is what is wholesome and what is unwholesome. If, without understanding, I were to declare something to be wholesome or unwholesome, desire and lust or hatred and aversion might arise in me. Should desire and lust or hated and aversion arise in me, that would be clinging on my part. Such clinging would distress me, and that distress would be an obstacle for me.’ Therefore, out of fear and loathing of clinging, he does not declare anything to be wholesome or unwholesome. But when questioned about this or that point he resorts to evasive statements and to endless equivocation: ‘I do not take it thus, nor do I take it in that way, nor do I take it in some other way. I do not say that it is not, nor do I say that it is neither this nor that.’ “This, bhikkhus, is the second case.”

64) “In the third case, owing to what, with reference to what, are some honorable recluses and brahmins endless equivocators, resorting to evasive statements and to endless equivocation?”

“Herein, bhikkhus, a certain recluse or a brahmin does not understand as it really is what is wholesome and what is unwholesome. He thinks: ‘I do not understand as it really is what is wholesome and what is unwholesome. Now, there are recluses and brahmins who are wise, clever, experienced in controversy, who wander about demolishing the views of others with their wisdom. If, without understanding, I were to declare something to be wholesome or unwholesome, they might cross-examine me about my views, press me for reasons and refute my statements. If they should do so, I might not be able to reply. If I could not reply, that would distress me, and that distress would be an obstacle for me.’ Therefore, out of fear and loathing of being cross-examined, he does not declare anything to be wholesome or unwholesome. But, when questioned about this or that point, he resorts to evasive statements and to endless equivocation: ‘I do not take it thus, nor do I take it in that way, nor do I take it in some other way. I do not say that it is not, nor do I say that it is neither this nor that.’”

“This, bhikkhus, is the third case.”

65) “In the fourth case, owing to what, with reference to what, are some honorable recluses and brahmins endless equivocators, resorting to evasive statements and to endless equivocation?”

“Herein, bhikkhus, a certain recluse or a brahmin is dull and stupid. Due to his dullness and stupidity, when he is questioned about this or that point, he resorts to evasive statements and to endless equivocation: ‘If you ask me whether there is a world beyond — if I thought there is another world, I would declare that there is. But I do not take it thus, nor do I take it in that way, nor do I take it in some other way. I do not say that it is not, nor do I say that is neither this nor that.’”

“Similarly, when asked any of the following questions, he resorts to the same evasive statements and to endless equivocation:

[A]

1) Is there a world beyond?

2) Is there no world beyond?

3) Is it that there both is and is not a world beyond?

4) Is it that there neither is nor is not a world beyond?

[B]

1) Are there beings spontaneously reborn?

2) Are there no beings spontaneously reborn?

3) Is it that there both are and are not beings spontaneously reborn?

4) Is it that there neither are nor are not beings spontaneously reborn?

[C]

1) Is there fruit and result of good and bad action?

2) Is there no fruit and result of good and bad action?

3) Is it that there both is and is not fruit and result of good and bad action?

4) Is it that there neither is nor is not fruit and result of good and bad action?

[D]

1) Does the creature exist after death?

2) Does the creature not exist after death?

3) Does the creature both exist and not exist after death?

4) Does the creature neither exist nor not exist after death?

“This bhikkhus, is the fourth case.”

66) “It is on these four grounds, bhikkhus, that those recluses and brahmins who are endless equivocators resort to evasive statements and to endless equivocation when questioned about this or that point. Whatever recluses or brahmins there may be who resort to evasive statements and to endless equivocation, all of them do so on these four grounds or on a certain one of them. Outside of these there is none.”

“This, bhikkhus, the Tathāgata understands... and it is concerning these that those who would rightly praise the Tathāgata in accordance with reality would speak.”

5> Doctrines of Fortuitous Origination (Adhiccasamuppannavāda): Religions 17–18:

67) “There are, bhikkhus, some recluses and brahmins, who are fortuitous originationists, and who on two grounds proclaim the self and the world to originate fortuitously. And owing to what, with reference to what, do these honorable recluses and brahmins proclaim their views?”

68) “There are, bhikkhus, certain gods called ‘non-percipient beings.’ When perception arises in them, those gods pass away from that plane. Now, bhikkhus, this comes to pass, that a certain being, after passing away from that plane, takes rebirth in this world. Having come to this world, he goes forth from home to homelessness. When he has gone forth, by means of ardor, endeavor, application, diligence, and right reflection, he attains to such a degree of mental concentration that with his mind thus concentrated he recollects the arising of perception, but nothing previous to that. He speaks thus: ‘The self and the world originate fortuitously. What is the reason? Because previously I did not exist, but now I am. Not having been, I sprang into being.’”

“This, bhikkhus, is the first case.”

69) “In the second case, owing to what, with reference to what, are some honorable recluses and brahmins fortuitous originationists, proclaiming the self and the world to originate fortuitously?”

“Herein, bhikkhus, a certain recluse or a brahmin is a rationalist, an investigator. He declares his view — hammered out by reason, deduced from his investigations, following his own flight of thought — thus: ‘The self and the world originate fortuitously.’”

“This, bhikkhus, is the second case.”

70) “It is on these two grounds, bhikkhus, that those recluses and brahmins who are fortuitous originationists proclaim the self and the world to originate fortuitously. Whatever recluses or brahmins there may be who proclaim the self and the world to originate fortuitously, all of them do so on these two grounds or on a certain one of them. Outside of these there is none.”

“This, bhikkhus, the Tathāgata understands... and it is concerning these that those who would rightly praise the Tathāgata in accordance with reality would speak.”

71) “It is on these eighteen grounds, bhikkhus, that those recluses and brahmins who are speculators about the past and hold settled views about the past assert various conceptual theorems referring to the past. Whatever recluses or brahmins are speculators about the past, hold settled views about the past, and assert various conceptual theorems referring to the past, all of them do so on these eighteen grounds or on a certain one of them. Outside of these there is none.”

72) “This, bhikkhus, the Tathāgata understands. And he understands: ‘These standpoints, thus assumed and thus misapprehended, lead to such a future destination, to such in the world beyond.’ He understands as well what transcends this, yet even that understanding he does not misapprehend. And because he is free from misapprehension, he has realized within himself the state of perfect peace. Having understood as they really are the origin and the passing away of feelings, their satisfaction, their unsatisfactoriness, and the escape from them, the Tathāgata, bhikkhus, is emancipated through non-clinging.”

73) “These are those dhammas, bhikkhus, that are deep, difficult to see, difficult to understand, peaceful and sublime, beyond the sphere of reasoning, subtle, comprehensible only to the wise, which the Tathāgata, having realized for himself with direct knowledge, propounds to others; and it is concerning these that those who would rightly praise the Tathāgata in accordance with reality would speak.”

4# SPECULATIONS ABOUT THE FUTURE (APARANTAKAPPIKA):

74) “There are, bhikkhus, some recluses and brahmins who are speculators about the future, who hold settled views about the future, and who on forty-four grounds assert various conceptual theorems referring to the future. And owing to what, with reference to what, do these honorable recluses and brahmins frame their speculations?”

1> Doctrines of Percipient Immortality (Saññīvāda): Views 19–34:

75) “There are, bhikkhus, some recluses and brahmins who maintain a doctrine of percipient immortality and who on sixteen grounds proclaim the self to survive percipient after death. And owing to what, with reference to what, do these honorable recluses and brahmins proclaim their views?

76) “They proclaim: ‘The self is immutable after death, percipient, and: [A]

1> material

2> immaterial

3> both material and immaterial

4> neither material nor immaterial

[B]

1> finite

2> infinite

3> both finite and infinite

4> neither finite nor infinite

[C]

1> of uniform perception

2> of diversified perception

3> of limited perception

4> of boundless perception

[D]

1> exclusively happy

2> exclusively miserable

3> both happy and miserable

4> neither happy nor miserable.’”

77) “It is on these sixteen grounds, bhikkhus, that those recluses and brahmins who maintain a doctrine of percipient immortality proclaim the self to survive percipient after death. Whatever recluses or brahmins maintain a doctrine of percipient immortality, all of them do so on these sixteen grounds or on a certain one of them. Outside of these there is none.”

“This, bhikkhus, the Tathāgata understand... and it is concerning these that those who would rightly praise the Tathāgata in accordance with reality would speak.”

2> Doctrines of Non-percipient Immortality (Asaññīvāda): Views 35–42:

78) “There are, bhikkhus, some recluses and brahmins who maintain a doctrine of non-percipient immortality, and who on eight grounds proclaim the self to survive non-percipient after death. And owing to what, with reference to what, do these honorable recluses and brahmins proclaim their views?”

79) “They proclaim: ‘The self is immutable after death, non- percipient, and:

[A]

1> material

2> immaterial

3> both material and immaterial

4> neither material nor immaterial

[B]

1> finite

2> infinite

3> both finite and infinite

4> neither finite nor infinite.’”

80) “It is on these eight grounds, bhikkhus, that those recluses and brahmins who maintain a doctrine of non-percipient immortality proclaim the self to survive non-percipient after death. Whatever recluses or brahmins maintain a doctrine of non -percipient immortality, all of them do so on these eight grounds or on a certain one of them. Outside of these there is none.”

“This, bhikkhus, the Tathāgata understands... and it is concerning these that those who would rightly praise the Tathāgata in accordance with reality would speak.”

3> Doctrines of Neither Percipient Nor Non-Percipient Immortality (N’evasaññī-nāsaññīvāda): Views 43–50:

81) “There are, bhikkhus, some recluses and brahmins who maintain a doctrine of neither percipient nor non-percipient immortality and who on eight grounds proclaim the self to survive neither percipient nor non-percipient after death. And owing to what, with reference to what, do these honorable recluses and brahmins proclaim their views?”

82) “They proclaim: ‘The self is immutable after death, neither percipient nor non-percipient, and:

[A]

1> material

2> immaterial

3> both material and immaterial

4> neither material nor immaterial

[B]

1> finite

2> infinite

3> both finite and infinite

4> neither finite nor infinite.’”

83) “It is on these eight grounds, bhikkhus, that those recluses and brahmins who maintain a doctrine of neither percipient nor non-percipient immortality proclaim the self to survive neither percipient nor non-percipient after death. Whatever recluses or brahmins maintain a doctrine of neither percipient nor non-percipient immortality, all of them do so on these eight grounds or on a certain one of them. Outside of these there is none.”

“This, bhikkhus, the Tathāgata understands... and it is concerning these that those who would rightly praise the Tathāgata in accordance with reality would speak.”

4> Annihilationism (Ucchedavāda): Views 51–57:

84) “There are, bhikkhus, some recluses and brahmins who are annihilationists and who on seven grounds proclaim the annihilation, destruction, and extermination of an existent being. And owing to what, with reference to what, do these honorable recluses and brahmins proclaim their views?”

85) “Herein, bhikkhus, a certain recluse or a brahmin asserts the following doctrine and view: ‘The self, good sir, has material form; it is composed of the four primary elements and originates from father and mother. Since this self, good sir, is annihilated and destroyed with the breakup of the body and does not exist after death, at this point the self is completely annihilated.’ In this way some proclaim the annihilation, destruction, and extermination of an existent being.”

86) “To him another says: ‘There is, good sir, such a self as you assert. That I do not deny. But it is not at that point that the self is completely annihilated. For there is, good sir, another self — divine, having material form, pertaining to the sense sphere, feeding on edible nutriment. That you neither know nor see, but I know it and see it. Since this self, good sir, is annihilated and destroyed with the breakup of the body and does not exist after death, at this point the self is completely annihilated.’ In this way others proclaim the annihilation, destruction, and extermination of an existent being.”

87) “To him another says: ‘There is, good sir, such a self as you assert. That I do not deny. But it is not at that point that the self is completely annihilated. For there is, good sir, another self — divine, having material form, mind-made, complete in all its limbs and organs, not destitute of any faculties. That you neither know nor see, but I know it and see it. Since this self, good sir, is annihilated and destroyed with the breakup of the body and does not exist after death, at this point the self is completely annihilated.’ In this way others proclaim the annihilation, destruction, and extermination of an existent being.”

88) “To him another says: ‘There is, good sir, such a self as you assert. That I do not deny. But it is not at that point that the self is completely annihilated. For there is, good sir, another self belonging to the base of infinite space, (reached by) the complete surmounting of perceptions of material form, by the disappearance of perceptions of resistance, by non-attention to perceptions of diversity, (by contemplating) “Space is infinite.” That you neither know nor see, but I know it and see it. Since this self, good sir, is annihilated and destroyed with the breakup of the body and does not exist after death, at this point the self is completely annihilated.’ In this way others proclaim the annihilation, destruction, and extermination of an existent being.”

89) “To him another says: ‘There is, good sir, such a self as you assert. That I do not deny. But it is not at that point that the self is completely annihilated. For there is, good sir, another self belonging to the base of infinite consciousness, (reached by) completely surmounting the base of infinite space (by contemplating): “Consciousness is infinite.” That you neither know nor see. But I know it and see it. Since this self, good sir, is annihilated and destroyed with the breakup of the body and does not exist after death — at this point the self is completely annihilated.’ In this way some proclaim the annihilation, destruction, and extermination of an existent being.”

90) “To him another says: ‘There is, good sir, such a self as you assert. That I do not deny. But it is not at that point that the self is completely annihilated. For there is, good sir, another self belonging to the base of nothingness, (reached by) completely surmounting the base of infinite consciousness (by contemplating): “There is nothing.” That you neither know nor see. But I know it and see it. Since this self, good sir, is annihilated and destroyed with the breakup of the body and does not exist after death — at this point the self is completely annihilated.’ In this way some proclaim the annihilation, destruction, and extermination of an existent being.”

91) “To him another says: ‘There is, good sir, such a self as you assert. That I do not deny. But it is not at that point that the self is completely annihilated. For there is, good sir, another self belonging to the base of neither perception nor non-perception, (reached by) completely surmounting the base of nothingness (by contemplating): “This is the peaceful, this is the sublime.” That you neither know nor see. But I know it and see it. Since this self, good sir, is annihilated and destroyed with the breakup of the body and does not exist after death — at this point the self is completely annihilated.’ In this way some proclaim the annihilation, destruction, and extermination of an existent being.”

92) “It is on these seven grounds, bhikkhus, that those recluses and brahmins who are annihilationists proclaim the annihilation, destruction, and extermination of an existent being. Whatever recluses or brahmins proclaim the annihilation, destruction, and extermination of an existent being, all of them do so on these seven grounds or on a certain one of them. Outside of these there is none.”

“This, bhikkhus, the Tathāgata understands... and it is concerning these that those who would rightly praise the Tathāgata in accordance with reality would speak.”

5> Doctrines of Nirvana Here and Now (Diṭṭhadhammanibbānavāda): Views 58–62:

93) “There are, bhikkhus, some recluses and brahmins who maintain a doctrine of Nibbāna here and now and who, on five grounds, proclaim Nibbāna here and now for an existent being. And owing to what, with reference to what, do these honorable recluses and brahmins proclaim their views?”

94) “Herein, bhikkhus, a certain recluse or a brahmin asserts the following doctrine or view: ‘When this self, good sir, furnished and supplied with the five strands of sense pleasures, revels in them — at this point the self attains supreme Nibbāna here and now.’ In this way some proclaim supreme Nibbāna here and now for an existent being.”

95) “To him another says: ‘There is, good sir, such a self as you assert. That I do not deny. But it is not at that point that the self attains supreme Nibbāna here and now. What is the reason? Because, good sir, sense pleasures are impermanent, suffering, subject to change, and through their change and transformation there arise sorrow, lamentation, pain, grief, and despair. But when the self, quite secluded from sense pleasures, secluded from unwholesome states, enters and abides in the first jhāna, which is accompanied by initial and sustained thought and contains the rapture and happiness born of seclusion — at this point, good sir, the self attains supreme Nibbāna here and now.’ In this way others proclaim supreme Nibbāna here and now for an existent being.”

96) “To him another says: ‘There is, good sir, such a self as you assert. That I do not deny. But it is not at that point that the self attains supreme Nibbāna here and now. What is the reason? Because that jhāna contains initial and sustained thought; therefore it is declared to be gross. But when, with the subsiding of initial and sustained thought, the self enters and abides in the second jhāna, which is accompanied by internal confidence and unification of mind, is free from initial and sustained thought, and contains the rapture and happiness born of concentration — at this point, good sir, the self attains supreme Nibbāna here and now.’ In this way others proclaim supreme Nibbāna here and now for an existent being.”

97) “To him another says: ‘There is, good sir, such a self as you assert. That I do not deny. But it is not at that point that the self attains supreme Nibbāna here and now. What is the reason? It is declared to be gross because of the mental exhilaration connected with rapture that exists there. But when, with the fading away of rapture, one abides in equanimity, mindful and clearly comprehending, and still experiencing happiness with the body, enters and abides in the third jhāna, so that the ariyans announce: “He abides happily, in equanimity and mindfulness” — at this point, good sir, the self attains supreme Nibbāna here and now.’ In this way some proclaim supreme Nibbāna here and now for an existent being.”

98) “To him another says: ‘There is, good sir, such a self as you assert. That I do not deny. But it is not at that point that the self attains supreme Nibbāna here and now. What is the reason? It is declared to be gross because a mental concern, ‘Happiness,’ exists there. But when, with the abandoning of pleasure and pain, and with the disappearance of previous joy and grief, one enters and abides in the fourth jhāna, which is without pleasure and pain and contains purification of mindfulness through equanimity — at this point, good sir, the self attains supreme Nibbāna here and now.’ In this way some proclaim supreme Nibbāna here and now for an existent being.”

“This, bhikkhus, the Tathāgata understands... and it is concerning these that those who would rightly praise the Tathāgata in accordance with reality would speak.”

99) “It is on these five grounds, bhikkhus, that these recluses and brahmins who maintain a doctrine of Nibbāna here and now proclaim supreme Nibbāna here and now for an existent being. Whatever recluses or brahmins proclaim supreme Nibbāna here and now for an existent being, all of them do so on these five grounds or on a certain one of them. Outside of these there is none.”

“This, bhikkhus, the Tathāgata understands... and it is concerning these that those who would rightly praise the Tathāgata in accordance with reality would speak.”

100) “It is on these forty-four grounds, bhikkhus, that those recluses and brahmins who are speculators about the future and hold settled views about the future assert various conceptual theorems referring to the future. Whatever recluses or brahmins, bhikkhus, are speculators about the future, hold settled views about the future, and assert various conceptual theorems referring to the future, all of them do so on these forty-four grounds or on a certain one of them. Outside of these there is none.”

“This, bhikkhus, the Tathāgata understands... and it is concerning these that those who would rightly praise the Tathāgata in accordance with reality would speak.”

101) “It is on these sixty-two grounds, bhikkhus, that those recluses and brahmins who are speculators about the past, speculators about the future, and speculators about the past and the future together, who hold settled views about the past and the future, assert various conceptual theorems referring to the past and the future.”

102) “Whatever recluses or brahmins, bhikkhus, are speculators about the past or speculators about the future or speculators about the past and the future together, hold settled views about the past and the future, and assert various conceptual theorems referring to the past and the future, all of them do so on these sixty-two grounds or on a certain one of them. Outside of these there is none.”

103) “This, bhikkhus, the Tathāgata understands. And he understands: ‘These standpoints, thus assumed and thus misapprehended, lead to such a future destination, to such a state in the world beyond.’ He understands as well what transcends this, yet even that understanding he does not misapprehend. And because he is free from misapprehension, he has realized within himself the state of perfect peace. Having understood as they really are the origin and the passing away of feelings, their satisfaction, their unsatisfactoriness, and the escape from them, the Tathāgata, bhikkhus, is emancipated through non-clinging.”

104) “These are those dhammas, bhikkhus, that are deep, difficult to see, difficult to understand, peaceful and sublime, beyond the sphere of reasoning, subtle, comprehensible only to the wise, which the Tathāgata, having realized for himself with direct knowledge, propounds to others; and it is concerning these that those who would rightly praise the Tathāgata in accordance with reality would speak.”

5# THE ROUND OF CONDITIONS AND EMANCIPATION FROM THE ROUND:

1> Agitation and Vacillation (Paritassitavipphandita):

105) Therein, bhikkhus, when those recluses and brahmins who are eternalists proclaim on four grounds the self and the world to be eternal — that is only the feeling of those who do not know and do not see; that is only the agitation and vacillation of those who are immersed in craving.”

106) “When those recluses and brahmins who are eternalists in regard to some things and non-eternalists in regard to other things proclaim on four grounds the self and the world to be partly eternal and partly non-eternal — that too is only the feeling of those who do not know and do not see; that is only the agitation and vacillation of those who are immersed in craving.”

107) “When those recluses and brahmins who are extensionists proclaim on four grounds the world to be finite or infinite —"

108) “When those recluses and brahmins who are endless equivocators on four grounds resort to evasive statements and endless equivocation when questioned on this or that point —"

109) “When those recluses and brahmins who are fortuitous originationists proclaim on two grounds the self and the world to originate fortuitously —"

110) “When those recluses and brahmins who are speculators about the past and hold settled views about the past assert on eighteen grounds various conceptual theorems referring to the past —"

111) “When those recluses and brahmins who maintain a doctrine of percipient immortality proclaim on sixteen grounds the self to survive percipient after death —"

112) “When those recluses and brahmins who maintain a doctrine of non-percipient immortality proclaim on eight grounds the self to survive non-percipient after death —"

113) “When those recluses and brahmins who maintain a doctrine of neither percipient nor non-percipient immortality proclaim on eight grounds the self to survive neither percipient nor non-percipient after death —"

114) “When those recluses and brahmins who are annihilationists proclaim on seven grounds the annihilation, destruction, and extermination of an existent being —"

115) “When those recluses and brahmins who maintain a doctrine of Nibbāna here and now proclaim on five grounds supreme Nibbāna here and now for an existent being —"

116) “When those recluses and brahmins who are speculators about the future and hold settled views about the future assert on forty-four grounds various conceptual theorems referring to the future —"

117) “When those recluses and brahmins who are speculators about the past, speculators about the future, speculators about the past and the future together, who hold settled views about the past and the future, assert on sixty-two grounds various conceptual theorems referring to the past and the future — that too is only the feeling of those who do not know and do not see; that is only the agitation and vacillation of those who are immersed in craving.”

2> Conditioned by Contact (Phassapaccayavāra):

118) (131) “Therein, bhikkhus, when those recluses who are eternalists proclaim on four grounds the self and the world to be eternal — that is conditioned by contact. That they can experience that feeling without contact — such a case is impossible.”

119) (132) “When those recluses and brahmins who are eternalists in regard to some things and non-eternalists in regard to other things proclaim on four grounds the self and the world to be partly eternal and partly non-eternal — that too is conditioned by contact. That they can experience that feeling without contact — such a case is impossible.”

120–129) (133–142) “When those recluses and brahmins who are extensionists proclaim their views; when those who are fortuitous originationists proclaim their views; when those who are speculators about the past and hold settled views about the past assert on eighteen grounds various conceptual theorems referring to the past; when those who maintain a doctrine of percipient immortality, non-percipient immortality, or neither percipient nor non-percipient immortality proclaim their views; when those who are annihilationists proclaim their views; when those who maintain a doctrine of Nibbāna here and now proclaim their views; when those who are speculators about the future and hold settled views about the future assert on forty- four grounds various conceptual theorems referring to the future — that too is conditioned by contact. That they can experience that feeling without contact — such a case is impossible.”

130) (143) “When those recluses and brahmins who are speculators about the past, speculators about the future, speculators about the past and the future together, who hold settled views about the past and the future, assert on sixty-two grounds various conceptual theorems referring to the past and the future — that too is conditioned by contact. That they can experience that feeling without contact — such a case is impossible.”

3> Exposition of the Round (Diṭṭhigatikādhiṭṭhānavaṭṭakathā):

“Therein, bhikkhus, those recluses and brahmins who are eternalists and proclaim on four grounds the self and the world to be eternal; and those who are eternalists in regard to some things and non-eternalists in regard to others; and those who are extensionists; and those who are endless equivocators; and those who are fortuitous originationists; and those who are speculators about the past; and those who maintain a doctrine of percipient immortality; and those who maintain a doctrine of non-percipient immortality; and those who maintain a doctrine of neither percipient nor non-percipient immortality; and those who are annihilationists; and those who maintain a doctrine of Nibbāna here and now; and those who are speculators about the future; and those who are speculators about the past, speculators about the future, speculators about the past and the future together, hold settled views about the past and the future and assert on sixty-two grounds various conceptual theorems referring to the past and the future—all these recluses and brahmins experience these feelings only by repeated contacts through the six bases of contact. With feeling as condition, there arises in them craving; with craving as condition, clinging arises; with clinging as condition, existence; with existence as condition, birth; and with birth as condition, ageing and death, sorrow, lamentation, pain, grief, and despair arise.

4> The Ending of the Round (Vivaṭṭakathādi):

“When, bhikkhus, a bhikkhu understands as they really are the origin and passing away of the six bases of contact, their satisfaction, unsatisfactoriness, and the escape from them, then he understands what transcends all these views.

“Whatever recluses or brahmins, bhikkhus, are speculators about the past, speculators about the future, speculators about the past and the future together, hold settled views about the past and the future and assert various conceptual theorems referring to the past and the future—all are trapped in this net with its sixty-two divisions. Whenever they emerge, they emerge caught within this net, trapped and contained within this very net.

“Just as, bhikkhus, a skillful fisherman or a fisherman’s apprentice, after spreading a fine-meshed net over a small pool of water, might think: ‘Whatever sizeable creatures there are in this pool, all are trapped within this net, trapped and contained in this very net’—in the same way, all those recluses and brahmins are trapped in this net with its sixty-two divisions. Whenever they emerge, they emerge caught within this net, trapped and contained within this very net.

“The body of the Tathāgata, bhikkhus, stands with the leash that bound it to existence cut. As long as his body stands, gods and men shall see him. But with the breakup of the body and the exhaustion of the life-faculty, gods and men shall see him no more.

“Just as, bhikkhus, when the stalk of a bunch of mangoes has been cut, all the mangoes connected to the stalk follow along with it, in the same way, the body of the Tathāgata stands with the leash that bound it to existence cut. As long as his body stands, gods and men shall see him. But with the breakup of the body and the exhaustion of the life-faculty, gods and men shall see him no more.”

When this was said, the Venerable Ānanda said to the Exalted One: “It is wonderful, venerable sir, it is marvelous! What is the title, venerable sir, of this exposition of the Dhamma?”

“Ānanda, you may remember this exposition of the Dhamma as the Net of the Good, as the Net of the Dhamma, as the Supreme Net, as the Net of Views. You may remember it also as the Incomparable Victory in Battle.”

Thus spoke the Exalted One. Elated in mind, the bhikkhus delighted in the word of the Exalted One. And while this exposition was being spoken, the ten-thousandfold world system shook!

[End of this sutta]

Maha-sihanada Sutta:

Maha-sihanada Sutta – The Great Discourse on the Lion’s Roar.

Thus have I heard. On one occasion the Gautama Buddha was living at Vesali in the grove outside the city to the west.

Now on that occasion Sunakkhatta, son of the Licchavis, had recently left this Dharma and Discipline. He was making this statement before the Vesali assembly: “The recluse Gautama does not have any superhuman states, any distinction in knowledge and vision worthy of the noble ones. The ascetic Gautama teaches a Dharma (merely) hammered out by reasoning, following his own line of inquiry as it occurs to him, and when he teaches the Dharma to anyone, it leads him when he practices it to the complete destruction of suffering.”

Then, when it was morning, the Venerable Sariputta wore, and taking his bowl and outer robe, went into Vesali for alms. Then he heard Sunakkhatta, son of the Licchavis, making this statement before the Vesali assembly. When he had wandered for alms in Vesali and had returned from his almsround, after his meal he went to the Blessed One, and after paying homage to him, he sat down at one side and told the Blessed One what Sunakkhatta was saying. (Sariputta was one of the two chief disciples)

(The Blessed One said) “Sariputta, the misguided man Sunakkhatta is angry, and his words are spoken out of anger. Thinking to discredit the Buddha, he actually praises him; for it is a praise of the Buddha to say of him: ‘When he teaches the Dharma to anyone, it leads him when he practices it to the complete destruction of suffering.’”

“Sariputta, this misguided man Sunakkhatta will never infer of me according to Dharma: ‘That Blessed One is accomplished, fully enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed.’”

“And he will never infer of me according to Dharma: ‘That Buddha enjoys the various kinds of super-normal power: having been one, he becomes many; having been many, he becomes one; he appears and vanishes; he goes unhindered through a wall, through an enclosure, through a mountain, as though through space; he dives in and out of the earth as though it were water; he walks on water without sinking as though it were earth; seated cross-legged, he travels in space like a bird; with his hand he touches and strokes the moon and sun so powerful and mighty; he wields bodily mastery even as far as the Brahma-worlds.’”

“And he will never infer of me according to Dharma: ‘With the divine ear, which is purified and surpasses the human, that Buddha hears both kinds of sounds, the heavenly and the human, those that are far as well as near.’”

“And he will never infer of me according to Dharma: ‘That Buddha encompasses with his own mind the minds of other beings, other persons. He understands a mind affected by lust as affected by lust and a mind unaffected by lust as unaffected by lust; he understands a mind affected by hate as affected by hate and a mind unaffected by hate as unaffected by hate; he understands a mind affected by delusion as affected by delusion and a mind unaffected by delusion as unaffected by delusion; he understands a contracted mind as contracted and a distracted mind as distracted; he understands an exalted mind as exalted and an unexalted mind as unexalted; he understands a surpassed mind as surpassed and an unsurpassed mind as unsurpassed; he understands a concentrated mind as concentrated and an unconcentrated mind as unconcentrated; he understands a liberated mind as liberated and an unliberated mind as unliberated.’”

Ten special Powers of the Buddha:

“Sariputta, the Buddha has these ten Buddha’s powers, possessing which he claims the herd-leader’s place, roars his lion’s roar in the assemblies, and sets rolling the Wheel of Brahma. What are the ten?”

(1) “Here, the Buddha understands as it actually is the possible as possible and the impossible as impossible. And that is a Buddha’s power that the Buddha has, by virtue of which he claims the herd-leader’s place, roars his lion’s roar in the assemblies, and sets rolling the Wheel of Brahma.”

(2) “Again, the Buddha understands as it actually is the results of actions undertaken, past, future and present, with possibilities and with causes. That too is a Buddha’s power...”

(3) “Again, the Buddha understands as it actually is the ways leading to all destinations. That too is a Buddha’s power...”

(4) “Again, the Buddha understands as it actually is the world with its many and different elements. That too is a Buddha’s power...”

(5) “Again, the Buddha understands as it actually is how beings have different inclinations. That too is a Buddha’s power...”

(6) “Again, the Buddha understands as it actually is the disposition of the faculties of other beings, other persons. That too is a Buddha’s power...”

(7) “Again, the Buddha understands as it actually is the defilement, the cleansing and the emergence in regard to the jhanas, liberations, concentrations and attainments. That too is a Buddha’s power...”

(8) “Again, the Buddha recollects his manifold past lives, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many aeons of world-contraction, many aeons of world- expansion, many aeons of world-contraction and expansion: ‘There I was so named, of such a clan, with such an appearance, such was my nutriment, such my experience of pleasure and pain, such my life-term; and passing away from there, I reappeared elsewhere; and there too I was so named, of such a clan, with such an appearance, such was my nutriment, such my experience of pleasure and pain, such my life-term; and passing away from there, I reappeared here.’ Thus with their aspects and particulars he recollects his manifold past lives. That too is a Buddha’s power...”

(9) “Again, with the divine eye, which is purified and surpasses the human, the Buddha sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and he understands how beings pass on according to their actions thus: ‘These worthy beings who were ill- conducted in body, speech and mind, revilers of noble ones, wrong in their views, giving effect to wrong view in their actions, on the dissolution of the body, after death, have reappeared in a state of deprivation, in a bad destination, in perdition, even in hell; but these worthy beings who were well-conducted in body, speech and mind, not revilers of noble ones, right in their views, giving effect to right view in their actions, on the dissolution of the body, after death, have reappeared in a good destination, even in the heavenly world.’ Thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and he understands how beings pass on according to their actions. That too is a Buddha’s power...”

(10) “Again, by realizing it for himself with direct knowledge, the Buddha here and now enters upon and abides in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints. That too is a Buddha’s power that a Buddha has, by virtue of which he claims the herd-leader’s place, roars his lion’s roar in the assemblies, and sets rolling the Wheel of Brahma.”

“The Buddha has these ten Buddha’s powers, possessing which he claims the herd-leader’s place, roars his lion’s roar in the assemblies, and sets rolling the Wheel of Brahma.”

“Sariputta, when I know and see thus, should anyone say of me: ‘The recluse Gautama does not have any superhuman states, any distinction in knowledge and vision worthy of the noble ones. The ascetic Gautama teaches a Dharma (merely) hammered out by reasoning, following his own line of inquiry as it occurs to him’ — unless he abandons that assertion and that state of mind and relinquishes that view, then as (surely as if he had been) carried off and put there he will wind up in hell. Just as an ascetic possessed of virtue, concentration and wisdom would here and now enjoy final knowledge, so it will happen in this case, I say, that unless he abandons that assertion and that state of mind and relinquishes that view, then as (surely as if he had been) carried off and put there he will wind up in hell.”

Four Kinds of Intrepidity:

“Sariputta, the Buddha has these four kinds of intrepidity, possessing which he claims the herd-leader’s place, roars his lion’s roar in the assemblies, and sets rolling the Wheel of Brahma. What are the four?”

“Here, I see no ground on which any recluse or brahmin or god or Mara or Brahma or anyone at all in the world could, in accordance with the Dharma, accuse me thus: ‘While you claim full enlightenment, you are not fully enlightened in regard to certain things.’ And seeing no ground for that, I abide in safety, fearlessness and intrepidity.”

“I see no ground on which any recluse... or anyone at all could accuse me thus: ‘While you claim to have destroyed the taints, these taints are undestroyed by you.’ And seeing no ground for that, I abide in safety, fearlessness and intrepidity.”

“I see no ground on which any recluse... or anyone at all could accuse me thus: ‘Those things called obstructions by you are not able to obstruct one who engages in them.’ And seeing no ground for that, I abide in safety, fearlessness and intrepidity.”

“I see no ground on which any recluse... or anyone at all could accuse me thus: ‘When you teach the Dharma to someone, it does not lead him when he practices it to the complete destruction of suffering.’ And seeing no ground for that, I abide in safety, fearlessness and intrepidity.”

“The Buddha has these four kinds of intrepidity, possessing which he claims the herd-leader’s place, roars his lion’s roar in the assemblies, and sets rolling the Wheel of Brahma.”

“Sariputta, when I know and see thus, should anyone say of me... he will wind up in hell.”

The Eight Assemblies:

“Sariputta, there are these eight assemblies. What are the eight? An assembly of royals, an assembly of brahmins, an assembly of householders, an assembly of recluses, an assembly of gods of the heaven of the Four Great Kings, an assembly of gods of the heaven of the Thirty-three god kings, an assembly of Mara’s retinue, an assembly of Brahmas. Possessing these four kinds of intrepidity, the Buddha approaches and enters these eight assemblies.”

“I recall having approached many hundred assemblies of royals... many hundred assemblies of brahmins... many hundred assemblies of householders... many hundred assemblies of recluses... many hundred assemblies of gods of the heaven of the Four Great Kings... many hundred assemblies of gods of the heaven of the Thirty-three god kings... many hundred assemblies of Mara’s retinue... many hundred assemblies of Brahmas. And formerly I had sat with them there and talked with them and held conversations with them, yet I see no ground for thinking that fear or timidity might come upon me there. And seeing no ground for that, I abide in safety, fearlessness and intrepidity.”

“Sariputta, when I know and see thus, should anyone say of me... he will wind up in hell.”

Four Kinds of Generation:

“Sariputta, there are these four kinds of generation (births). What are the four? Egg-born births, womb-born generation, moisture-born generation and spontaneous generation.”

“What is egg-born generation? There are these beings born by breaking out of the shell of an egg; this is called egg-born generation. What is womb-born generation? There are these beings born by breaking out from the caul; this is called womb-born generation. What is moisture-born generation? There are these beings born in a rotten fish, in a rotten corpse, in rotten dough, in a cesspit, or in a sewer; this is called moisture-born generation. What is spontaneous generation? There are gods and denizens of hell and certain human beings (in rare cases) and some beings in the lower (inhumans) worlds; this is called spontaneous generation. These are the four kinds of generation.”

“Sariputta, when I know and see thus, should anyone say of me... he will wind up in hell.”

The Five Destinations and Nibbana — In Brief:

“Sariputta, there are these five destinations. What are the five? Hell, the animal realm, the realm of ghosts, human beings and gods.”

(1) “I understand hell, and the path and way leading to hell. And I also understand how one who has entered this path will, on the dissolution of the body, after death, reappear in a state of deprivation, in an unhappy destination, in perdition, in hell.”

(2) “I understand the animal realm, and the path and way leading to the animal realm. And I also understand how one who has entered this path will, on the dissolution of the body, after death, reappear in the animal realm.”

(3) “I understand the realm of ghosts, and the path and way leading to the realm of ghosts. And I also understand how one who has entered this path will, on the dissolution of the body, after death, reappear in the realm of ghosts.”

(4) “I understand human beings, and the path and way leading to the human world. And I also understand how one who has entered this path will, on the dissolution of the body, after death, reappear among human beings.”

(5) “I understand the gods, and the path and way leading to the world of the gods. And I also understand how one who has entered this path will, on the dissolution of the body, after death, reappear in a happy destination, in the heavenly world.”

(6) “I understand Nirvana, and the path and way leading to Nirvana. And I also understand how one who has entered this path will, by realizing it for himself with direct knowledge, here and now enter upon and abide in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints.”

The Five Destinations and Nibbana — In Detail:

(1) “By encompassing mind with mind I understand a certain person thus: ‘This person so behaves, so conducts himself, has taken such a path that on the dissolution of the body, after death, he will reappear in a state of deprivation, in an unhappy destination, in perdition, in hell.’ And then later on, with the divine eye, which is purified and surpasses the human, I see that on the dissolution of the body, after death, he has reappeared in a state of deprivation, in an unhappy destination, in perdition, in hell, and is experiencing extremely painful, racking, piercing feelings. Suppose there were a charcoal pit deeper than a man’s height full of glowing coals without flame or smoke; and then a man scorched and exhausted by hot weather, weary, parched and thirsty, came by a path going in one way only and directed to that same charcoal pit. Then a man with good sight on seeing him would say: ‘This person so behaves, so conducts himself, has taken such a path, that he will come to this same charcoal pit’; and then later on he sees that he has fallen into that charcoal pit and is experiencing extremely painful, racking, piercing feelings. So too, by encompassing mind with mind... piercing feelings.”

(2) “By encompassing mind with mind I understand a certain person thus: ‘This person so behaves, so conducts himself, has taken such a path that on the dissolution of the body, after death, he will reappear in the animal realm.’ And then later on, with the divine eye, which is purified and surpasses the human, I see that on the dissolution of the body, after death, he has reappeared in the animal realm and is experiencing painful, racking, piercing feelings. Suppose there were a cesspit deeper than a man’s height full of filth; and then a man scorched and exhausted by hot weather, weary, parched and thirsty, came by a path going in one way only and directed to that same cesspit. Then a man with good sight on seeing him would say: ‘This person so behaves... that he will come to this same cesspit’; and then later on he sees that he has fallen into that cesspit and is experiencing painful, racking, piercing feelings. So too, by encompassing mind with mind... piercing feelings.”

(3) “By encompassing mind with mind I understand a certain person thus: ‘This person so behaves, so conducts himself, has taken such a path that on the dissolution of the body, after death, he will reappear in the realm of ghosts.’ And then later on... I see that... he has reappeared in the realm of ghosts and is experiencing much painful feeling. Suppose there were a tree growing on uneven ground with scanty foliage casting a dappled shade; and then a man scorched and exhausted by hot weather, weary, parched and thirsty, came by a path going in one way only and directed to that same tree. Then a man with good sight on seeing him would say: ‘This person so behaves... that he will come to this same tree’; and then later on he sees that he is sitting or lying in the shade of that tree experiencing much painful feeling. So too, by encompassing mind with mind... much painful feeling.”

(4) “By encompassing mind with mind I understand a certain person thus: ‘This person so behaves, so conducts himself, has taken such a path that on the dissolution of the body, after death, he will reappear among human beings.’ And then later on... I see that... he has reappeared among human beings and is experiencing much pleasant feeling. Suppose there were a tree growing on even ground with thick foliage casting a deep shade; and then a man scorched and exhausted by hot weather, weary, parched and thirsty, came by a path going in one way only and directed to that same tree. Then a man with good sight on seeing him would say: ‘This person so behaves... that he will come to this same tree’; and then later on he sees that he is sitting or lying in the shade of that tree experiencing much pleasant feeling. So too, by encompassing mind with mind... much pleasant feeling.”

(5) “By encompassing mind with mind I understand a certain person thus: ‘This person so behaves, so conducts himself, has taken such a path that on the dissolution of the body, after death, he will reappear in a happy destination, in the heavenly world.’ And then later on... I see that... he has reappeared in a happy destination, in the heavenly world and is experiencing extremely pleasant feelings. Suppose there were a mansion, and it had an upper chamber plastered within and without, shut off, secured by bars, with shuttered windows, and in it there was a couch spread with rugs, blankets and sheets, with a deerskin coverlet, with a canopy as well as crimson pillows for both (head and feet); and then a man scorched and exhausted by hot weather, weary, parched and thirsty, came by a path going in one way only and directed to that same mansion. Then a man with good sight on seeing him would say: ‘This person so behaves... that he will come to this same mansion’; and later on he sees that he is sitting or lying in that upper chamber in that mansion experiencing extremely pleasant feelings. So too, by encompassing mind with mind... extremely pleasant feelings.”

(6) “By encompassing mind with mind I understand a certain person thus: ‘This person so behaves, so conducts himself, has taken such a path that by realizing it for himself with direct knowledge, he here and now will enter upon and abide in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints.’ And then later on I see that by realizing it for himself with direct knowledge, he here and now enters upon and abides in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints, and is experiencing extremely pleasant feelings. Suppose there were a pond with clean, agreeable, cool water, transparent, with smooth banks, delightful, and nearby a dense wood; and then a man scorched and exhausted by hot weather, weary, parched and thirsty, came by a path going in one way only and directed towards that same pond. Then a man with good sight on seeing him would say: ‘This person so behaves... that he will come to this same pond’; and then later on he sees that he has plunged into the pond, bathed, drunk and relieved all his distress, fatigue and fever and has come out again and is sitting or lying in the wood experiencing extremely pleasant feelings. So too, by encompassing mind with mind... extremely pleasant feelings. These are the five destinations.”

“Sariputta, when I know and see thus, should anyone say of me: ‘The recluse Gautama does not have any superhuman states, any distinction in knowledge and vision worthy of the noble ones. The recluse Gautama teaches a Dharma (merely) hammered out by reasoning, following his own line of inquiry as it occurs to him’ — unless he abandons that assertion and that state of mind and relinquishes that view, then as (surely as if he had been) carried off and put there he will wind up in hell. Just as an ascetic possessed of virtue, concentration and wisdom would here and now enjoy final knowledge, so it will happen in this case, I say, that unless he abandons that assertion and that state of mind and relinquishes that view, then as (surely as if he had been) carried off and put there he will wind up in hell.”

The Bodhisatta’s Austerities (Austerities before he become the Buddha):

“Sariputta, I recall having lived a holy life possessing four factors. I have practiced asceticism — the extreme of asceticism; I have practiced coarseness — the extreme of coarseness; I have practiced scrupulousness — the extreme of scrupulousness; I have practiced seclusion — the extreme of seclusion.”

“Such was my asceticism, Sariputta, that I went naked, rejecting conventions, licking my hands, not coming when asked, not stopping when asked; I did not accept food brought or food specially made or an invitation to a meal; I received nothing from a pot, from a bowl, across a threshold, across a stick, across a pestle, from two eating together, from a pregnant woman, from a woman giving suck, from a woman lying with a man, from where food was advertised to be distributed, from where a dog was waiting, from where flies were buzzing; I accepted no fish or meat, I drank no liquor, wine or fermented brew. I kept to one house, to one morsel; I kept to two houses, to two morsels;... I kept to seven houses, to seven morsels. I lived on one saucerful a day, on two saucerfuls a day... on seven saucerfuls a day; I took food once a day, once every two days... once every seven days, and so on up to once every fortnight; I dwelt pursuing the practice of taking food at stated intervals. I was an eater of greens or millet or wild rice or hide-parings or moss or ricebran or rice-scum or sesamum flour or grass or cowdung. I lived on forest roots and fruits, I fed on fallen fruits. I clothed myself in hemp, in hemp-mixed cloth, in shrouds, in refuse rags, in tree bark, in antelope hide, in strips of antelope hide, in kusa-grass fabric, in bark fabric, in wood-shavings fabric, in head-hair wool, in animal wool, in owls’ wings. I was one who pulled out hair and beard, pursuing the practice of pulling out hair and beard. I was one who stood continuously, rejecting seats. I was one who squatted continuously, devoted to maintaining the squatting position. I was one who used a mattress of spikes; I made a mattress of spikes my bed. I dwelt pursuing the practice of bathing in water three times daily including the evening. Thus in such a variety of ways I dwelt pursuing the practice of tormenting and mortifying the body. Such was my asceticism.”

“Such was my coarseness, Sariputta, that just as the bole of a tinduka tree, accumulating over the years, cakes and flakes off, so too, dust and dirt, accumulating over the years, caked off my body and flaked off. It never occurred to me: ‘Oh, let me rub this dust and dirt off with my hand, or let another rub this dust and dirt off with his hand’ — it never occurred to me thus. Such was my coarseness.”

“Such was my scrupulousness, Sariputta, that I was always mindful in stepping forwards and stepping backwards. I was full of pity even for (the beings in) a drop of water thus: ‘Let me not hurt the tiny creatures in the crevices of the ground.’ Such was my scrupulousness.”

“Such was my seclusion, Sariputta, that I would plunge into some forest and dwell there. And when I saw a cowherd or a shepherd or someone gathering grass or sticks, or a woodsman, I would flee from grove to grove, from thicket to thicket, from hollow to hollow, from hillock to hillock. Why was that? So that they should not see me or I see them. Just as a forest-bred deer, on seeing human beings, flees from grove to grove, from thicket to thicket, from hollow to hollow, from hillock to hillock, so too, when I saw a cowherd or a shepherd... Such was my seclusion.”

“I would go on all fours to the cow-pens when the cattle had gone out and the cowherd had left them, and I would feed on the dung of the young suckling calves. As long as my own excrement and urine lasted, I fed on my own excrement and urine. Such was my great distortion in feeding.”

“I would plunge into some awe-inspiring grove and dwell there — a grove so awe-inspiring that normally it would make a man’s hair stand up if he were not free from lust. When those cold wintry nights came during the ‘eight-days interval of frost,’ I would dwell by night in the open and by day in the grove. In the last month of the hot season I would dwell by day in the open and by night in the grove. And there came to me spontaneously this stanza never heard before: Chilled by night and scorched by day, Alone in awe-inspiring groves, Naked, no fire to sit beside, The sage yet pursues his quest.”

“I would make my bed in a charnel ground with the bones of the dead for a pillow. And cowherd boys came up and spat on me, urinated on me, threw dirt at me, and poked sticks into my ears. Yet I do not recall that I ever aroused an evil mind (of hate) against them. Such was my abiding in equanimity.”

“Sariputta, there are certain recluses and brahmins whose doctrine and view is this: ‘Purification comes about through food.’ They say: ‘Let us live on kola-fruits,’ and they eat kola- fruits, they eat kola-fruit powder, they drink kola-fruit water, and they make many kinds of kola-fruit concoctions. Now I recall having eaten a single kola-fruit a day.

Sariputta, you may think that the kola-fruit was bigger at that time, yet you should not regard it so: the kola-fruit was then at most the same size as now. Through feeding on a single kola-fruit a day, my body reached a state of extreme emaciation. Because of eating so little my limbs became like the jointed segments of vine stems or bamboo stems. Because of eating so little my backside became like a camel’s hoof. Because of eating so little the projections on my spine stood forth like corded beads. Because of eating so little my ribs jutted out as gaunt as the crazy rafters of an old roofless barn. Because of eating so little the gleam of my eyes sank far down in their sockets, looking like a gleam of water which has sunk far down in a deep well. Because of eating so little my scalp shriveled and withered as a green bitter gourd shrivels and withers in the wind and sun. Because of eating so little my belly skin adhered to my backbone; thus if I touched my belly skin I encountered my backbone, and if I touched my backbone I encountered my belly skin. Because of eating so little, if I tried to ease my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell from my body as I rubbed.”

“Sariputta, (Sariputta was one of the two chief disciples) there are certain recluses and brahmins whose doctrine and view is this: ‘Purification comes about through food.’ They say: ‘Let us live on beans’... ‘Let us live on sesamum’... ‘Let us live on rice,’ and they eat rice, they eat rice powder, they drink rice water, and they make various kinds of rice concoctions. Now I recall having eaten a single rice grain a day. Sariputta, you may think that the rice grain was bigger at that time, yet you should not regard it so: the rice grain was then at most the same size as now. Through feeding on a single rice grain a day, my body reached a state of extreme emaciation. Because of eating so little... the hair, rotted at its roots, fell from my body as I rubbed.”

“Yet, Sariputta, by such conduct, by such practice, by such performance of austerities, I did not attain any superhuman states, any distinction in intelligence and vision worthy of the noble ones. Why was that? Because I did not attain that noble wisdom which when attained is noble and emancipating and leads the one who practices in accordance with it to the complete destruction of suffering.”

“Sariputta, there are certain recluses and brahmins whose doctrine and view is this: ‘Purification comes about through the round of rebirths.’ But it is impossible to find a realm in the round that I have not already passed through in this long journey, except for the gods of the Pure Abodes; and had I passed through the round as a god in the Pure Abodes, I would never have returned to this world.”

“There are certain recluses and brahmins whose doctrine and view is this: ‘Purification comes about through (some particular kind of) rebirth.’ But it is impossible to find a kind of rebirth that I have not been reborn in already in this long journey, except for the gods of the Pure Abodes...”

“There are certain recluses and brahmins whose doctrine and view is this: ‘Purification comes about through (some particular) abode.’ But it is impossible to find a kind of abode that I have not already dwelt in... except for the gods of the Pure Abodes...”

“There are certain recluses and brahmins whose doctrine and view is this: ‘Purification comes about through sacrifice.’ But it is impossible to find a kind of sacrifice that has not already been offered up by me in this long journey, when I was either a head-anointed noble king or a well-to-do-brahmin.”

“There are certain recluses and brahmins whose doctrine and view is this: ‘Purification comes about through fire-worship.’ But it is impossible to find a kind of fire that has not already been worshipped by me in this long journey, when I was either a head- anointed noble king or a well-to-do brahmin.”

“Sariputta, there are certain recluses and brahmins whose doctrine and view is this: ‘As long as this good man is still young, a black-haired young man endowed with the blessing of youth, in the prime of life, so long is he perfect in his lucid wisdom. But when this good man is old, aged, burdened with years, advanced in life, and come to the last stage, being eighty, ninety or a hundred years old, then the lucidity of his wisdom is lost.’ But it should not be regarded so. I am now old, aged, burdened with years, advanced in life, and come to the last stage: my years have turned eighty. Now suppose that I had four disciples with a hundred years’ lifespan, perfect in mindfulness, retentiveness, memory and lucidity of wisdom. Just as a skilled archer, trained, practiced and tested, could easily shoot a light arrow across the shadow of a palm tree, suppose that they were even to that extent perfect in mindfulness, retentiveness, memory and lucidity of wisdom. Suppose that they continuously asked me about the four foundations of mindfulness and that I answered them when asked and that they remembered each answer of mine and never asked a subsidiary question or paused except to eat, drink, consume food, taste, urinate, defecate and rest in order to remove sleepiness and tiredness. Still the Buddha’s exposition of the Dharma, his explanations of factors of the Dharma, and his replies to questions would not yet come to an end, but meanwhile those four disciples of mine with their hundred years’ lifespan would have died at the end of those hundred years. Sariputta, even if you have to carry me about on a bed, still there will be no change in the lucidity of the Buddha’s wisdom.”

“Rightly speaking, were it to be said of anyone: ‘A being not subject to delusion has appeared in the world for the welfare and happiness of many, out of compassion for the world, for the good, welfare and happiness of gods and humans,’ it is of me indeed that rightly speaking this should be said.”

Now on that occasion the Venerable Nagasamala was standing behind the Buddha fanning the Buddha. Then he said to the Blessed One: “It is wonderful, venerable sir, it is marvelous! As I listened to this discourse on the Dharma, the hairs of my body stood up. Venerable sir, what is the name of this discourse on the Dharma?”

“As to that, Nagasamala, you may remember this discourse on the Dharma as ‘The Hair-raising Discourse.’”

That is what the Blessed One said. The Venerable Nagasamala was satisfied and delighted in the Blessed One’s words. [End of this sutta]

About practicing gifting:

If any man in this world lives in poverty it is due to one of the 3 reasons or due to all 3 reasons. They are;

1) Not practicing giving away in past lives.

2) Stealing other people’s things.

3) Becoming jealous of other people’s achievements.

So the man who wishes to be rich must abandon these 3 qualities. Firstly he should start practicing giving away, gifting. He should practice giving up. Do not make a timetable for giving. Give any time when you can. It gives more merits when given to highly virtuous ascetics.

If there are no such persons in your area, you can give to virtuous lay people or poor people, beggars, tree gods, inhuman beings, and animals. Tree gods do not need your human giftings. However, there are inhuman beings as servants of gods. Such inhuman beings absorb the scent of foods. The scent is the food of most inhuman types. So your foods will be beneficial to inhuman beings.

Give every day. Give to everyone. If you are very poor, you still eat something daily. Give away a small part of your food for all the animals. Think may all the beings will receive life span, beauty, pleasure, power, and intelligence from this food. You can start from there.

Also if you have space in your home you can build a place on a tree for feeding birds. Nevertheless, whoever you give to; give away to abandon desire. Practice gifting for the purpose of abandoning craving. Do not think about do others do these things. Always think karma of other beings is not valid for you.

Even if others do these things or not; you practice giving. Because what you collect is what is valid for you. You are your own creator. Your karma belongs to you. You alone feel 3 types of sensations. (Pleasure, pain, equanimity) While practicing giving away practice Loving-kindness meditation and Recollection of liberality meditation often. Your own karma is your heritage. When you died there is none to help you except your own karma. Realize the fact that you have to abandon all the material things when you die.

Abandon the desire bit by bit. Think “may I find many virtuous people for gifting”. Understand that this is about your own pleasure, in this life and in your future lives. Give away something every day. If someone tries to stop you from giving away; understand the fact, that is an enemy of you.

Give up! Give up! Give up! By gifting other consciousness elements life span, beauty, pleasure, power, and wisdom; you receive life span, beauty, pleasure, power, and wisdom. Rishis speak only the truth. And also stop stealing and becoming jealous of other people.

Scenes saw by the divine eye segment:

A Buddhist monk whom we know well, once sees a vision by the divine eye intelligence. This is an assembly of ghosts in a ghost world. For this assembly, there were more than 100 ghosts. Among them, there were also ascetic ghosts wearing robes. These all seemed young and middle-aged ghosts with ascetic ghosts. Even so, the ascetic ghosts who were wearing robes were not sitting in the front seats like in the human world. Because there is no speciality about ascetics in the ghost world; there, the ascetic ghost is also an ordinary ghost only. These all ghosts gathered together and started the assembly. The whole assembly is a bedlam! The whole assembly is a great tumult! Every ghost in the assembly tries to be the leader of the assembly. Every ghost in the assembly tries to speak, to preach, and to win his own view over other ghosts. Each interrupts the other. Each tries to win over others. One ghost does not let another ghost to speak freely. No ghost comes to any satisfaction. All ghosts who came to the assembly do not become happy. All ghosts receive pain only. And by the breaking of wishes of ghosts; the ghost assembly comes to disruption. Then all ghosts disperse from the assembly by blaming other ghosts and fighting with other ghosts. When the assembly came to disruption, these ghosts behave like persons whose heads are burning from fire. They squirm as frenetics. That is their nature. In their whole life, these ghosts try to start the assembly. But due to their sinful karmas; their assembly always comes to disruption and they disperse fighting with each other. Perhaps, these ghosts were human beings in previous life whose desire was to take leadership over others while still having many virtuous suitable men more than them for leadership and also human beings who took what they wanted by sinful actions. Anyway, this is the karma of that ghost type.

Chapter 20: What are the 4 noble truths? 卐

Chapter 20: What are the 4 noble truths? 卐

For a wisdom meditation practitioner, It is very important to know, understand, and have sanity on the 4 noble truths of the universe. Cannot practice wisdom meditations without clearly understanding them.

The 4 noble truths of universe are;

1) The noble truth of woe.

2) The noble truth of the origin of woe.

3) The noble truth of cessation of woe.

4) The noble truth of the path leading to the cessation of woe.

Briefly 4 noble truths:

ʘ [1st truth] The noble truth of woe: Birth is woe, old age is woe, death is woe, sorrow is woe, lamentation and misery are woes, grief and despair are woes, association with those one does not like is woe, separation from those one likes is woe, the not getting of what is wished for is woe. In short, the 5 aggregates of clinging are all woe. This is the noble truth of woe.

(What are the 5 aggregates of clinging? The forms aggregate of clinging, the sensations aggregate of clinging, the perceptions aggregate of clinging, the formations aggregate of clinging, the consciousnesses aggregate of clinging. These are the 5 aggregates of clinging.)

ʘ [2nd truth] The noble truth of the origin of woe: The desire for sense-pleasures, the desire for existence, and the desire for annihilation are the noble truth of the origin of woe.

Desire causes rebirth. Desire causes reincarnation. Everything, except the desire for existence and the desire for annihilation, is comprehended in the desire for sense-pleasure. The desire for existence arises together with the view of eternalism. The desire for annihilation arises together with the view of nihilism.

In detail, the full cause and effect circle causes the woe. Conditioned arising method – cause and effect circle in direct order is mentioned below.

1) Conditioned by the ignorance are formations.

2) Conditioned by the formations is consciousness.

3) Conditioned by the consciousness are name & form.

4) Conditioned by the name & form are 6 sense organs.

5) Conditioned by the 6 sense organs is contact.

6) Conditioned by the contact is sensation.

7) Conditioned by the sensation is desire.

8) Conditioned by the desire is clinging.

9) Conditioned by the clinging is creation of a particular existence.

10) Conditioned by the creation of a particular existence is rebirth.

11) Conditioned by the rebirth; decay, death, sorrow, lamentation, pain, grief, and despair spring up. Such is the origin of this entire mass of woe.

(The cause of the ignorance is ignorance itself)

ʘ [3rd truth] The noble truth of cessation of woe: The utter fading away and cessation of that very desire, leaving it, giving it up, the being delivered from it, the doing away with it, voiding the desire is the noble truth of the cessation of woe. (Extinction of existence element is a synonym for this state)

ʘ [4th truth] The noble truth of the path leading to the cessation of woe: The noble 8-fold path is the noble truth of the path leading to the cessation of woe.

If a person practices and moves forward in the noble 8-fold path; he comes to the extinction of existence element; ending all woe.

In short, this is the noble 8 fold path. There are 8 steps in the path. All other steps start with the correct vision. If it becomes a wrong vision then all else be wrong. Therefore, the initial correct vision step is the most important step of all.

The person who completes the 8th step properly acquires correct distinctive intelligences and therefore; the correct freedom from grief and rebirth. He attains the supreme enlightenment; the extinction of existence. The path is;

1) The correct vision.

2) The correct thoughts.

3) The correct speeches.

4) The correct actions.

5) The correct livelihood.

6) The correct endeavour.

7) The correct sanity.

8) The correct concentration.

The correct vision:

The correct vision is general intelligence and knowledge about the 4 noble truths.

The correct thoughts:

The correct thoughts is thinking 3 types of meritorious thoughts. Which are; none-harming, none-hating, renunciation (dispassion).

The correct speeches:

The correct speeches is separation from the 4 wrong verbal actions. Which are; not speaking false, not speaking slanders, not speaking harsh, not speaking useless things.

The correct actions:

The correct actions is separation from the 3 wrong bodily actions. Which are; not killing living beings, not stealing, not having sex with other people’s wives and other men.

The correct livelihood:

The correct livelihood is separation from the 5 wrong livelihoods. Which are; selling arms, selling poisons, selling slaves and animals, selling liquor and narcotics, selling meats by killing creatures.

The correct endeavour:

The correct endeavour is 4 fold right exertion. Which are; the effort to destroy already aroused sins (demerits), the effort to not arouse yet unaroused sins, the effort to develop already aroused merits, the effort to arouse yet unaroused merits.

The correct sanity:

The correct sanity is the 4 foundations of mindfulness. This means practicing 4 kinds of wisdom meditations and keeping mindfulness according to them. 4 kinds of wisdom meditations are;

1) Bodily meditations.

2) Sensations meditations.

3) Thoughts meditations.

4) Norms meditations.

The correct concentration:

The correct concentration is practicing concentration meditations and having concentration levels. (Any of 10 concentration levels)

Essential facts:

The truth of woe is taught first by the Buddha the most merciful, because it is gross and because it could be easily understood in this world. The truth of origin is taught next. The ending of the origin is the ending of woe. After that, the truth of cessation is taught for the purpose of ending completely. And the path is taught last.

This method is like that of a clever physician, who at first gets at the root of the disease and later inquires as to the contributory causes. For the ending of the disease, he prescribes according to the nature of the disease. Here, one should know the disease as woe, the cause and condition as origin, the ending of the disease as cessation and the medicine as the path.

This is a universal law. This is a natural law. Therefore can analyze any other thing by using this method. For an instance, in business management this method can be used by a clever businessman as follows. That is;

1) Recognizing the wrong of the business.

2) Realizing the cause for the wrong of the business.

3) Realizing the solution for the wrong of the business.

4) Following the correct path for the solution of the business’s wrong.

The noble truth of woe removes the illusion of self. The noble truth of origin removes the view of nihilism. The noble truth of cessation removes the view of eternalism. The noble truth of the path removes all other wrong views.

Poisonous tree & the seed:

Woe should be regarded as a poisonous tree, origin as a seed, cessation as the parching of the seed, the path as fire.

Again, one should regard woe as this shore of fear, origin as the flood, cessation as the other shore that is free from suffering (woe) and fear, the path as the ship that sails well.

And again, one should regard woe as the carrying of a burden, origin as the taking on of the burden, cessation as the laying down of the burden, the path as the method of laying down the burden.

You can see these truths with your own eyes. Because you can see nature which really exists. The noble 8-fold path is the mechanism of ending all woes.

Liberation & wisdom meditations:

The commoner fears ill-faring, because he is not supremely enlightened. If after contemplating on the fearfulness of ill-faring and of beginningless birth and death, he should think of not missing this opportunity. Or on the simile of the man desirous of saving his burning head. The yogi is yet unable to understand the 4 noble truths fully, he should proceed to discern the noble truths by way of analyzing by the mind. He should develop his wish to do and should strive earnestly.

The man who wants his liberation should do like this. At first, the yogi should learn the 4 noble truths expounded in brief or in detail or in brief and in detail. Through hearing, seizing the sense and reiteration, he should bear them in mind. At this time the yogi enters into a quiet place, sits down and composes his mind. He does not let it run hither and thither, and recalls to mind the 4 noble truths.

First, the yogi should recall to mind the truth of woe. And should check it by various ways.

One, causing to arise intelligence and knowledge of pure views, according to reality, according to nature, discerns name and form. All these should be known as descriptive of the truth of woe. That yogi, having made manifest the truth of woe, considers the idea of a being. Thereafter he should attend to the cause and condition of woe.

(The man who needs his liberation should do like this)

That yogi knows thus; this woe has birth for cause and condition, birth has becoming for cause and condition, becoming has clinging for cause and condition, clinging has desire for cause and condition, desire has feeling for cause and condition, feeling has contact for cause and condition, contact has the 6-sense-organs for cause and condition, the 6-sense-organs have name-form for cause and condition, name-form has consciousness for cause and condition, consciousness has the formations for cause and condition, the formations have ignorance for cause and condition. Thus depending on ignorance there are the formations, depending on the formations there is consciousness, depending on birth there are decay, death and grief. Thus all the aggregates of woe arise. Thus that yogi introspects the links of conditioned arising at length.

That yogi, after having grasped the truth of the origin of woe and transcended the uncertainty of the 3 phases of time, considers the cessation of woe. The destruction of what is the destruction of woe? That yogi knows thus; when the birth is destroyed – woe is destroyed. When birth is destroyed – becoming is destroyed. When becoming is destroyed – clinging is destroyed. When clinging is destroyed – desire is destroyed. When ignorance is destroyed – the formations are destroyed. Thus, with the destruction of the ignorance – the formations are destroyed. With the destruction of the formations – consciousness is destroyed. Decay, death, sorrow, lamentation, misery and grief are destroyed through the destruction of birth. Thus all the aggregates of woe are destroyed. Thus having considered the links of conditioned arising at length, he views them in brief thus; depending on feeling there is desire. Owing to its destruction, woe is destroyed. Thus he makes manifest the truth of cessation.

(The man who needs his liberation should do like this)

Now, that yogi, having grasped the truth of cessation considers the path of the cessation of woe thus; what path and what perfection constitute the destruction of desire? He considers the 5 clinging aggregates and the tribulation of these. He thinks, “this is the path, this is perfection”. He eradicates desire and causes the arising of the way-truth.

The effect ceases:

“If something arises from a cause, if ceases that cause, due to the cessation of that cause; effect ceases.” This is the nature. Always think about this nature.

In this way, the wisdom meditation practitioner should practice before starting the wisdom meditations and also while practicing wisdom meditations every day. He should practice this at least 30 minutes per day if he hopes for his liberation.

Scenes saw by the divine eye segment:

A Buddhist monk whom we know well, once sees a vision by the divine eye intelligence. It is a god who lives in a heaven world. That god was sitting in Padmasana – lotus meditation posture. He was in complete solitude without any other gods or goddesses in his heavenly mansion. He was very calm. Extremely beautiful and was like a very young human man. There was a gold crown on his head. The crown had a good head cover that also gives 2 bigger gold wheels behind his 2 ears. Those gold wheels behind his ears were connected to the crown. His whole body was gold colour. His all garments were gold colour. His all jewelleries were also gold. It was harder to differentiate the body from garments and the garments from the body. Also, it was harder to recognize the body from jewelleries and jewelleries from the body. His body, his garments, his jewelleries could not be recognized separately. His garments and jewelleries were like engraved things on the body itself. There was no colour of that god except the gold colour. He was like a statue made of complete gold.

Chapter 21: Practising wisdom meditations. 卐

Chapter 21: Practising wisdom meditations. 卐

Student, before starting wisdom meditations, I advise you to practice concentration meditations and have at least the 1st form plane meditative level, for getting rid of hindrances and coming to the proper ground for the development of insight. (For the attainment of 1st form plane meditative level which means 3rd concentration level; I recommend Anapanasathi meditation or any of the Kasina meditations.)

1st form plane meditative level is the first great transformation of consciousness.

The higher the yogi’s concentration level; the higher is his penetrating power.

The development of the mind takes place through serenity, which eliminates obstructions to clear thinking. Without such elimination, clear vision due to analysis, that is to say, insight can never arise.

What is serenity? What extinguishes, destroys, the hostile things beginning with sense-desire is serenity; it is a name for concentration.

What is insight? What sees things in different and penetrating ways according to nature is insight; it is a name for wisdom.

These 2, serenity and insight are essential factors of the supramundane path.

4 types of wisdom meditations:

There are 4 types of wisdom meditations. They are;

1) Bodily meditations.

2) Sensations meditations.

3) Thoughts meditations.

4) Norms meditations.

Those who are interested in learning all the wisdom meditations can refer to Sathara Sathaipattana Sutta in Long sect in the basket of sutras in Pali canon. (that sutta is included in this book)

By practicing only a wisdom meditation one may come to the 2nd concentration level as maximum. This is the concentration level which all yogis see the divine mind light. Divine mind light is not the supreme enlightenment.

Divine mind light occurs due to 2 factors. They are; purification of mind or unification of mind.

However, I recommend you to first attain any concentration level by using a concentration meditation and standing upon that concentration level; to start a wisdom meditation. This method gives faster results.

All wisdom meditations are practiced using one same mechanism by yogis. Having the intelligence of origination and deterioration and dwelling in the correct sanity are the keys for all wisdom meditations.

If you have the intelligence of origination and deterioration; you can practice wisdom meditations.

Intelligence of origination and deterioration:

The intelligence of origination and deterioration is the intelligence that wisdom meditation practitioner uses to see causes for origination and causes for deterioration of anything that is created by a cause.

Everything in the universe is created by one or more causes except the extinction of existence element.

Because the extinction of existence has no cause it has no deterioration. And it is therefore permanent.

Great natural law:

“If something arises from a cause, if ceases that cause, due to the cessation of that cause; effect ceases.” This is the nature. This is the great natural law.

3 Natures of the universe:

■ There are 3 main natures of anything that is created by a cause. They are;

1) Incapability to keep according to will.

2) Because of incapability to keep according to will; that thing gives grief.

3) Because such a thing gives grief; that thing cannot be taken as “this is mine, this is me, this is myself, I am, I, my, my soul, soul”.

Also, again these 3 main natures can be described as 5 natures.

1) Incapability to keep according to will.

2) Incapability to keep according to will makes impermanence.

3) Because of incapability to keep according to will; that thing gives grief.

4) Anything that gives grief is not good to see. It is inauspicious.

5) Because such a thing gives grief; that thing cannot be taken as “this is mine, this is me, this is myself, I am, I, my, my soul, soul, atman”.

Everything in the universe has these 5 natures except in the extinction of existence.

Example 1: A wisdom meditation practitioner sees by using the intelligence of origination and deterioration about the blood inside the body. How? Everything in the body is in proper conditions due to the support of 4 things. They are;

1> By the strength of past karmas.

2> By the strength of consciousness element.

3> By the strength of seasons.

4> By the strength of foods and medicines.

Now the wisdom meditation practitioner sees what are the causes for the good condition of blood inside the body. They are;

1) Because past karma is good right now he has pure blood.

2) Because past karma is good he does not have any sicknesses related to blood like leukaemia.

3) Because his past karma is good no one comes and injures him by using a knife and takes out his blood right now.

4) Because of the strength of the consciousness element; he is alive and has pure blood.

5) Because of the goodness of the consciousness element; he does not have any impure blood disease.

6) Because of the nature around him is good his blood stays in good condition.

7) Because no one comes and forcibly give him a poison; he has pure blood.

8) Because he received food he has blood.

9) Because he received proper treatments and medicines for all his sicknesses; right now he has good blood.

Like this, he sees the causes of the origination. He does this again and again. And again he starts checking causes of the deterioration.

They are;

1) If his karma changes in a moment that is related to his blood he may even get a sickness related to blood.

2) If his karma changes; someone may come and pierce his heart by a knife and he will have to walk oozing hot blood.

3) If his consciousness element abandons this body and if he dies; he loses all blood currently he is having.

4) If he thinks wrong thoughts like hatred, his pure blood may become impure.

5) If the nature around him becomes bad then his blood may become poisonous.

6) If he did not receive foods and could not eat; he loses blood.

7) If all good causes that keep his blood in a good condition change; he loses blood.

Like this, he checks the causes of deterioration. He does this repeatedly. And abandons the desire. This is an example of a wisdom meditation practitioner about checking causes by using the intelligence of origination and deterioration. This is it.

Check causes of origination and deterioration; then you are on this intelligence. The intelligence of origination and deterioration is nothing but this.

What is correct sanity:

The correct sanity is knowing that there is no living being – there is nothing to take (to recognize) as a living being or a person and knowing 5 natures of everything that is created by a cause.

■ Keeping that sanity always is dwelling in the correct sanity.

The cause and effect circle:

All wisdom meditation practitioners must learn cause and effect circle which means the conditioned arising method. Without learning this first, no one can practice wisdom meditations and attain the supreme enlightenment.

The Conditioned arising method in direct order is mentioned below.

1) Conditioned by the ignorance are the formations.

2) Conditioned by the formations is the consciousness.

3) Conditioned by the consciousness are the name & form.

4) Conditioned by the name & form are the 6-sense-organs.

5) Conditioned by the 6-sense-organs is the contact.

6) Conditioned by the contact is the sensation.

7) Conditioned by the sensation is the desire.

8) Conditioned by the desire is the clinging.

9) Conditioned by the clinging creation of a particular existence.

10) Conditioned by the creation of a particular existence is rebirth.

11) Conditioned by rebirth; decay, death, sorrow, lamentation, pain, grief and despair spring up. Such is the origin of this entire mass of woe.

Conditioned arising method in reverse order is mentioned below.

By the cessation of ignorance, the cessation of formations (occurs); by the cessation of formations, the cessation of consciousness; by the cessation of consciousness, the cessation of name-form; by the cessation of name-form, the cessation of 6 sense organs; by the cessation of 6 sense organs, the cessation of contact; by the cessation of contact, the cessation of sensations; by the cessation of sensations, the cessation of desire; by the cessation of desire, the cessation of clinging; by the cessation of clinging, the cessation of creation of a particular existence; by the cessation of creation of a particular existence, the cessation of rebirth; by the cessation of rebirth, decay, death, sorrow, lamentation, pain, grief and despair cease. Such is the cessation of this entire mass of grief.

All wisdom meditation practitioners must be able to recite conditioned arising method in the above both ways by memory.

What is ignorance? Not realizing 4 noble truths is called ignorance.

What is the cause of ignorance? Ignorance itself is the cause of ignorance.

Here ignorance is ignorance of the 4 noble truths. Formations are karmas. Consciousness is rebirth consciousness. Name & form means the mental properties which arise together with the continuity of mind (the name) and the embryo (the form). (embryo is when compared to a human being)

6 sense organs means the 6 internal sense-spheres. Contact means the 6 groups of contact. Sensations means the 6 groups of feeling. Desire means 6 groups of craving. Clinging means the 4 clingings. Creation of particular existence means sense-plane becoming, form-plane becoming, formless-plane becoming where karma works.

Rebirth means the arising of the aggregates in becoming. Decay means the maturing of the aggregates. Death means the destruction of the aggregates.

Also, another definition for formations is bodily, verbal, and mental actions.

Also, the term ‘name’ in the name-form means 3 main attributes of consciousness element which are sensation, perception, formations and also the consciousness element. These 4 things have no form. These 4 things are invisible and untouchable. Because these 4 things can only be known by the name, by hearing the name; there are called name.

The clinging groups arise for the uninstructed commoner, because of his ignorance in the 4 noble truths. In the long night (of ignorance), he clings to self and goods thinking; “these are my goods, this is my self”. Thus he enjoys and clings to enjoyment. The thought of becoming brings about reconception. In that thought of becoming there is no knowledge and intelligence. He clings to becoming because he desires it.

Similes for understanding:

The simile of the seeds: It is like seeds placed in a fertile field. If consciousness is extinguished, becoming is extinguished. This is the meaning of conditioned by ignorance the formations arise. Mental formations, conditioned by ignorance, enter the course of becoming and integrate. Becoming proceeds; thus it is continued.

Consciousness does not separate from the mind in becoming. (it is the same consciousness element generation and ‘name’ becomes in it)

Therefore, conditioned by the formations, consciousness arises.

The simile of the sun: As without the sun, there is in the world neither light nor any increase of it, so without consciousness, name-form does not take shape and there is no growth of it.

The simile of the 2 bundles of reeds: As (in the simile of the bundles of) reeds depending on each other, so conditioned by consciousness, name-form arises. Conditioned by the (internal) sense-spheres, the other mental qualities arise together. The development of the mind-sphere is due to name. Conditioned by the 4 primaries, nutriment, and caloric order, the other 5 (internal) sense-spheres develop and increase. The other does not depend on these. Therefore, conditioned by name-form, the 6-sphered-sense arises. By the union of the other facilities, objects, elements, and consciousness, contact arises. Therefore, conditioned by the 6-sphered-sense, contact arises. Through the sense of touch, one experiences pain, pleasure, and neither pain nor pleasure (equanimity). Should one not be touched then there would be no feeling for him. Therefore, conditioned by contact, feeling arises.

The uninstructed (in 4 noble truths) commoner experiences pleasure and clings to it and craving for more, he experiences pain; and overcoming it (pain), he desiring ease, develops the feeling of neither pain nor pleasure, or equanimity. Therefore, conditioned by feeling, craving (desire) arises. Through craving, one clings to what is lovely. Therefore, conditioned by craving, clinging arises. Through that clinging, one sows the seed of becoming. Therefore, conditioned by clinging, there is becoming. According to one’s deeds, one is born in various states. Therefore there is rebirth, and through birth, there is decay and death. Thus, conditioned by birth, there is decay and death.

The simile of the seed, shoot and plant: As paddy-seeds are conditioned by the paddy plant, so conditioned by ignorance the formations arise. Conditioned by the seed is the bud; so is the arising of consciousness, by the formations. Conditioned by the bud is the leaf; so is the arising of name-form, by consciousness. Conditioned by the leaf is the branch; so is the arising of the 6-sphered-sense, by name-form. Conditioned by the branch is the plant; so is the arising of contact, by the 6-sphered-sense. Conditioned by the plant is the flower; so is the arising of feeling, by contact. Conditioned by the flower is the nectar; so is the arising of craving, by feeling. Conditioned by the nectar is the ear of rice; so is the arising of clinging, by craving. Conditioned by the ear of rice is the seed; so is the arising of becoming, by clinging. Conditioned by the seed is the bud; so is the arising of birth, by becoming. Thus the several successions come to be. Thus one cannot know the past or the future. Thus birth succeeds beginning with the causal condition of ignorance. Of it, the past or the future cannot be known.

By what is ignorance conditioned? Ignorance is indeed conditioned by ignorance. And again from the origin of the cankers, the origin of ignorance arises.

Understand Name & Form:

What are the differences between name and form? Name has no body – form has body. Name is hard to discern – form is easily discerned. Name proceeds quickly – form proceeds slowly (compared to extreme fast nature of name). Name does not accumulate – form accumulates. Name excogitates, knows, considers, is aware – form does not do these. Form walks, leans, sits, lies down, bends and stretches – name does not do these. Name knows “I go”, “I lean”, “I sit”, “I lie down”, “I bend”, “I stretch” – form does not know these. Form drinks, eats, chews, tastes – name does not do these. Name knows; “I drink”, “I eat”, “I chew”, “I taste” – form does not know these. Form claps the hands, frolics, laughs, cries and talks in many ways – name does not do these. Name knows thus; “I clap”, “I frolic”, “I laugh”, Name is fine. Form is gross. Name cannot be seen. Form can be seen. Name is untouchable. Form is touchable.“I cry”, “I talk in such and such a manner” – form does not know these. These are the differences between name and form. And the yogi knows name and form thus; “only name and form are here; there is no being, there is no soul, there is no self, there is no person”.

Internal faculties:

There are 6 internal faculties. These internal faculties connect with external faculties. (These are good to remember)

1) Eye.

2) Ear.

3) Nose.

4) Tongue.

5) Body.

6) Mind.

External faculties:

There are 6 external faculties. These external faculties connect with internal faculties. (These are good to remember)

1) Forms.

2) Sounds.

3) Odours.

4) Tastes.

5) Touches. (tangible)

6) Thoughts.

About wisdom meditation practitioner:

The wisdom meditation practitioner, in every way, should attack the desire.

If there is a favorite drink that he likes to drink he should see the truth about it, what happens to it after he drank it. What is it? It becomes urine. So favourite beverages should be seen (considered by wisdom) as urine by the wisdom meditation practitioner. What he now sees is reality. (This is an extra step for faster destruction of desire)

Like this, favorite foods should be seen as excrement by the wisdom meditation practitioner. He should always practice his mind to see the truth of everything. (This is an extra step for faster destruction of desire)

If he has any desire for residence, robes, medicines; he should follow the same method for them too. He must abandon the desire.

Because it is his goal.

If someone hurts him; that problem also should be abandoned by the wisdom meditation practitioner.

The wisdom meditation practitioner should consider everything as much as he can in the below written method.

1> When he sees a thing, he should think “just a seeing only”.

2> When he hears a thing, he should think “just a hearing only”.

3> When he feels a thing, he should think “just a feeling only”.

4> When he knows an objective by mind, he should think “just a knowing only”.

Like this he should never wet the contacting (of 3 things; External object – internal organ – that specific consciousness) by desire. This is the behaviour of the true wisdom meditation practitioner.

Vipassana yogi, Vidarshana yogi, and mindfulness yogi are synonyms for a wisdom meditation practitioner.

Mechanism of practicing wisdom meditations:

This is the complete mechanism of practicing wisdom meditations. Any wisdom meditation practitioner must follow this mechanism. Otherwise, it is not a wisdom meditation. These are the steps.

1) Takes anything into mind which is created from a cause.

2) By using the intelligence of origination and deterioration; see the reality of that thing by imagination.

3) If that thing is created by a cause; abandons the desire for it.

The wisdom meditation practitioner abandons the desire for anything that is created by one or more causes because when the cause changes then the effect changes and gives grief.

Everything that is created by one or more causes must be abandoned by the wisdom meditation practitioner.

Imagination means using mental images – uses of imagination.

In brief, this is the mechanism.

1> Checks the reality.

2> Abandons the desire.

When checking; the ignorance is attacked by the wisdom. When abandoning; the desire is attacked by wisdom. This is the correct path to supreme enlightenment.

Practicing of Bodily meditations:

1) Considering by wisdom meditation:

The yogi, when going forth, when coming back; does that with the correct sanity. The yogi, when looking forward, when looking around; does that with the correct sanity. The yogi, when folding hands, when stretching hands; does that with the correct sanity. The yogi, when wearing cloths – robes, when eating, when drinking, when chewing, when tasting, when defecating, when urinating; does that with the correct sanity. The yogi, when going, when standing, when sitting, when going to sleep, when not sleeping, when talking, when in silence; does that with the correct sanity. Like this, the yogi dwells checking his nature. Like this, the yogi dwells checking other people’s nature. Like this, the yogi dwells checking the nature of both others and him. Sometimes he checks the origination of these bodily natures. Sometimes he checks the deterioration of these bodily natures. And sometimes he checks both the origination and deterioration of these bodily natures. He dwells in the correct perception that is “there is no person, there is no being, an action is done by the body creating action air element (movement of the body is due to the movement of air element inside the body, that action air element works according to the mind), only some effects created by causes exist”. The yogi lives without thinking “these bodily natures are mine, it is me who behaves, it is me who create these actions, my actions, this is my soul” by desire. He abandons the desire for everything that is created by a cause. He lives without any attachments to the life and world. (Considering by wisdom meditation ends)

2) Impurities of body meditation:

The yogi sees the reality of 32 impurities of the body by the intelligence of origination and deterioration. Which are head-hair, body-hair, nails, teeth, skin, flesh, sinews, bones, marrow, kidneys, heart, liver, spleen, lungs, bile, gorge, grease, fat, brain, midriff, intestines, mesentery, excrement, urine, pus, blood, phlegm, sweat, synovial fluid, tears, nasal mucus, saliva.

Sometimes he checks 1 impurity. Sometimes 5. Sometimes 10. Sometimes all. Sometimes yogi dwells on checking his own nature. Sometimes yogi dwells checking other people’s nature. Sometimes yogi dwells on checking the nature of both others and him. Sometimes he checks the origination (due to 4 supportive causes) of these bodily impurities. Sometimes he checks the deterioration of these bodily impurities. And sometimes he checks both the origination and deterioration of these bodily natures. He dwells in the correct sanity that is “there is no person, there is no being, only some effects created by causes exist”. The yogi lives without thinking “these bodily natures are mine, it is me who behaves, it is me who creates these actions, my body parts, this is my soul” by desire. He abandons the desire for everything that is created by a cause. He lives without any attachments to the life and universe. (Impurities of body meditation ends)

3) Thinking of elements meditation:

The yogi checks the truth according to 4 elements. Which are earth element, liquid element, heat element and air element. He checks as; this body is only a collection of earth element, liquid element, heat element and air element. Sometimes yogi dwells on checking his nature. Sometimes yogi dwells checking other people’s nature. Sometimes yogi dwells on checking the nature of both others and him. Sometimes he checks the origination (due to 4 supportive causes) of these bodily elements. Sometimes he checks the deterioration of these bodily elements. And sometimes he checks by mental images both origination and deterioration of these bodily natures. He dwells in the correct perception that is “there is no person, there is no being, only some effects created by causes exist”. The yogi lives without thinking “these bodily natures are mine, it is me who behaves, it is me who creates these actions, my body, this is my soul” by desire. He abandons the desire for everything that is created by a cause. He lives without any attachments to the life and universe. (Thinking of elements meditation ends)

Practicing of Sensations meditations:

1) Seeing sensations meditation:

When a yogi feels a sensation he sees the reality. That is; these sensations occur due to contacting of 3 things and the cause for sensation is contacting of these 3 things. Then when he feels a pleasure sensation he sees the truth. When he feels a painful sensation he sees the truth. When he feels an equanimity sensation he sees the truth. When he feels a pleasure sensation related to passion, a renunciation pleasure sensation, a painful sensation related to passion, a painful renunciation sensation, an equanimity sensation related to sense organs, a renunciation equanimity sensation; he knows the type of sensation and he checks the truth. Like this, the yogi dwells checking his nature. Like this, the yogi dwells checking other people’s nature. Like this, the yogi dwells checking the nature of both others and him.

Sometimes he checks the origination of these sensations. Sometimes he checks the deterioration of these sensations. And sometimes he checks both the origination and deterioration of these sensations. He dwells in the correct sanity that is “there is no person, there is no being, only some effects created by causes exist”. The yogi lives without thinking “these sensations are mine, it is me who feels, it is me who creates these actions, my sensations, this is my soul” by desire. He abandons the desire for everything that is created by a cause. He lives without any attachments to the life and world. (Seeing sensations meditation ends)

Practicing of Thoughts meditations:

1) Checking thoughts meditation:

When a thought occurs the yogi sees the reality. That is; these thoughts occur due to contacting of 3 things and the cause for thoughts is contacting of these 3 things. Then when he thinks a lustful thought; he sees the truth. When occurs a dispassionate thought; he checks the reality. When thinks an angry thought; he sees the truth. When occurs in the mind loving-kindness thoughts, ignorant thoughts, wise thoughts, not lazy thoughts, lazy thoughts, form and formless meditative level thoughts, ordinary thoughts, meritorious thoughts, highly meritorious form and formless meditative level thoughts, concentrated thoughts, not concentrated thoughts, free from bondages thoughts, not free from bondages thoughts; he knows the type of thought and checks the reality.

Like this, the yogi dwells checking his nature. Like this, the yogi dwells checking other people’s nature. Like this, the yogi dwells checking the nature of both others and him. Sometimes he checks the origination of these thoughts. Sometimes he checks the deterioration of these thoughts. And sometimes he checks both the origination and deterioration of these thoughts. He dwells in the correct sanity that is “there is no person, there is no being, only some effects created by causes exist”. The yogi lives without thinking “these thoughts are mine, it is me who thinks, it is me who create these actions, my thoughts, this is my soul” by desire. He abandons the desire for everything that is created by a cause. He lives without any attachments to the life and world. (Checking thoughts meditation ends)

Practicing of Norms meditations:

1) Dark covers meditation:

When the cover of lust, for giving pleasures to six sense organs viz passion occurs in the yogi’s mind; he knows it. When it is not in the mind; he knows it. If it arises again in the mind; he knows it. If the aroused cover vanishes in the mind; he knows it. If that vanished cover never arises again in the mind; he knows it.

When the cover of hatred occurs in the yogi’s mind; he knows it. When the cover of drowsiness and laziness occurs in the yogi’s mind; he knows it. When the cover of uneasiness and repentance occurs in the yogi’s mind; he knows it. When the cover of uncertainty occurs in the yogi’s mind; he knows it. When these are not in the mind; he knows it. If it arises again in the mind; he knows it. If the aroused cover vanishes in the mind; he knows it. If that vanished cover never arises again in the mind; he knows it.

Like this, the yogi dwells checking his nature. Like this, the yogi dwells checking other people’s nature. Like this, the yogi dwells checking the nature of both others and him. Sometimes he checks the origination of these norms. Sometimes he checks the deterioration of these norms. And sometimes he checks both the origination and deterioration of these norms. He dwells in the correct sanity that is “there is no person, there is no being, only some effects created by causes exist”. The yogi lives without thinking “these natures are mine, it is me, it is me who create these actions, this nature is me, this nature is a being, this is my soul, this nature is self” by desire. He abandons the desire for everything that is created by a cause. He lives without any attachments to the life and universe. (Dark covers meditation ends)

2) Checking categories meditation:

The yogi checks 5 clinging categories. He checks the clinging category of forms as; this is the form, this is the origination of form, this is the vanishment of form. He checks the clinging category of sensations as; this is the sensation, this is the origination of sensation, this is the vanishment of sensation. He checks the clinging category of perceptions as; this is the perception, this is the origination of perception, this is the vanishment of perception. He checks the clinging category of formations as; this is the formation, this is the origination of formation, this is the vanishment of formation. He checks the clinging category of consciousness as; this is the consciousness, this is the origination of consciousness, this is the vanishment of consciousness.

Like this, the yogi dwells checking his nature. Like this, the yogi dwells checking other people’s nature. Like this, the yogi dwells checking the nature of both others and him. Sometimes he checks the origination of these norms. Sometimes he checks the deterioration of these norms. And sometimes he checks both the origination and deterioration of these norms. He dwells in the correct sanity that is “there is no person, there is no being, only some effects created by causes exist”. The yogi lives without thinking “these natures are mine, it is me, it is me who create these actions, this nature is me, this nature is a being, this is my soul, this nature is self” by desire. He abandons the desire for everything that is created by a cause. He lives without any attachments to the life and universe. (Checking categories meditation ends)

3) Seeing faculties meditation:

The yogi checks according to faculties. The yogi knows eye faculty. The yogi knows form faculty. By connecting eye faculty and form faculty, if exists a bondage; he knows it. If becomes a bondage (to the existence) which was not before; he knows it. If the already became bondage vanishes; he knows it. If the vanished bondage never becomes again; he knows it.

In this same way, he checks ear and sound faculties, nose and odour faculties, tongue and taste faculties, body and touch facilities, mind and thought faculties.

Like this, the yogi dwells checking his nature. Like this, the yogi dwells checking other people’s nature. Like this, the yogi dwells checking the nature of both others and him. Sometimes he checks the origination of these norms. Sometimes he checks the deterioration of these norms. And sometimes he checks both the origination and deterioration of these norms. He dwells in the correct sanity that is “there is no person, there is no being, only some effects created by causes exist”. The yogi lives without thinking “these natures are mine, it is me, it is me who create these actions, this nature is me, this nature is a being, this is my soul, this nature is self” by desire. He abandons the desire for everything that is created by a cause. He lives without any attachments to the life and universe. (Seeing faculties meditation ends)

Explained wisdom meditations:

In this book, I have explained to you, below 8 wisdom meditations. I have not explained all wisdom meditations. Explained meditations are;

1) Considering by wisdom meditation.

2) Impurities of body meditation.

3) Thinking of elements meditation.

4) Seeing sensations meditation.

5) Checking thoughts meditation.

6) Dark covers meditation.

7) Checking categories meditation.

8) Seeing faculties meditation.

Those who are interested in learning all the wisdom meditations can refer to Sathara Sathaipattana Sutta in Long sect in the basket of sutras in pali canon. This sutta is included in this book in the 25th chapter.

Difficult things in wisdom meditations:

1) Considering by wisdom meditation: In this meditation what is mentioned as ‘he knows’ is; the yogi knows when doing various activities this body creates an air inside the body according to the motive of mind and makes the movement and does various activities. Nevertheless, there is no living being, there is nothing as a being, there is nothing as I, the is no man, there is no woman, only a form with consciousness element inside it exists, like a machine this body works by the air element created by mind. And also he sees how quickly every action comes to vanishment. Also can see according to the 3 universal natures.

2) Impurities of body meditation: Impurities should be checked according to the 4 supportive causes. Imagination should be used. Also can see according to 3 universal natures.

3) Thinking of elements meditation: 4 elements which are earth element, liquid element, heat element and air element in the body should be recognized and checked according to the 4 supportive causes. Imagination should be used. Also can see according to the 3 universal natures.

4) Seeing sensations meditation: Due to the contact of 3 things sensations happen. They are; eye + forms + eye consciousness element, ear + sound + ear consciousness element, nose + fragrance + nose consciousness element, tongue + taste + tongue consciousness element, body + tangibles + body consciousness element, mind + thought + mind consciousness element. Should see that this is occurring due to contact of these 3 things. Its origination which is contacting and deterioration which is not contacting all 3 things together. Also can see according to the 3 universal natures.

5) Checking thoughts meditation: This meditation should be practiced in the same way as the seeing sensations wisdom meditation.

6) Dark covers meditation: This meditation can be practiced in the same way as seeing sensations wisdom meditation. Also can be practiced checking other causes too. Also can see according to the 3 universal natures.

7) Checking categories meditation: In this wisdom meditation you should check causes for the origination of forms as due to 4 elements or due to the 4 supportive causes. Should use imagination. Sensations, perceptions, formations and consciousness element should be checked as due to contacting of 3 things, as in the seeing sensations wisdom meditation. Also should check what are forms, sensations, perceptions, formations and consciousness element. Formation generally means karma. (in the absolute sense formations means causes) A karma that is added to the consciousness element gives its effect later in the future and after spending it, it vanishes. This is the nature of formations. Formation which means karma creates a birth consciousness (first consciousness in the new existence) and then mind and its mental properties (name) and form (body). Karma also gives pleasureful or painful or equanimity sensations. Karma creates the knowing. (There are other formations also except the name formations. Ex – forming of 4 elements by elements itself, bodily formation aka breath, etc) Also, you can see these all 5 clinging categories according to 3 universal natures. Use your imagination well. Check the forms which are; near you, far away from you, beautiful, ugly, pleasant, unpleasant, big, small, past forms, present forms, future forms, forms in heaven worlds, forms on the surface of earth, forms in hell worlds, kingship, poor people, riches, god kings etc. Check past, present, and future formations. Your current life is a present formation. If you do a sin and become a hell world being it is a future formation. If you become a god king due to your own meritorious karma it is a future formation. This is the mechanism. This wisdom meditation is easy.

8) Seeing faculties meditation: In this wisdom meditation what is meant by ‘he knows eye’ is the yogi knows the causes for the creation of the eye. What is meant by ‘he knows forms’ is the yogi knows the causes for the creation of forms.

4 supportive causes create the eye. Elements generations originate-exist-atrophy creating forms. The previous element was the cause of the next element. Elements chains are created like this.

What is meant by ‘he knows the bondage’ is if exists any bondage to the existence like desire or hatred or arrogance or uncertainty about dharma or any thought without correct sanity or jealousy or any other wrong view or ignorance; the yogi recognizes this is a bondage to the existence and checks origination and deterioration of it. This is the mechanism of practicing this wisdom meditation.

What is eye-consciousness? Eye consciousness is the cognizing of forms depending on the eye, consciousness becoming inside the eye. This is called the eye-consciousness element.

What is ear-consciousness? Ear consciousness is the cognizing of sounds depending on the ear, consciousness becoming inside the ear. This is called the ear consciousness element.

What is nose-consciousness? Nose consciousness is the cognizing of odours depending on the nose, consciousness becoming inside the nose. This is called the nose consciousness element.

What is tongue-consciousness? Tongue consciousness is the cognizing of flavours depending on the tongue. Consciousness becoming inside the tongue. This is called the tongue consciousness element.

What is body-consciousness? Body consciousness is the cognizing of tangibles dependent on the body. Consciousness becoming inside the body. This is called the body consciousness element.

What is mind-consciousness? Mind consciousness is the cognizing of thoughts depending on the other 5 sense organs' places or inside the heart. This is called the mind-consciousness element. This mind is the birth-consciousness created by a karma that was done in a previous life. The mind-consciousness becomes in the other 5 sense organs but does not make the contact with what that sense organ connects with. Also can say, excepting these six kinds of consciousness elements; is called mind.

What is the aggregate of consciousness? It is this group; eye-consciousness element, ear-consciousness element, nose-consciousness element, tongue-consciousness element, body-consciousness element, mind (consciousness element) and mind-consciousness element (consciousness element that contacts consciousness element itself and therefore knows thoughts).

4 supportive causes:

These are the 4 supportive causes that a wisdom meditation practitioner should check. Origination happens due to these. Those causes are;

1) Cause of past karmas.

2) Cause of consciousness element.

3) Cause of seasons.

4) Cause of foods and medicines.

Full example of a wisdom meditation practice:

Everyone says “I” or “I am”. Knowing that correctly is higher than all other knowledge.

What do we call “I”, “I am”, “me” and “self” for? When checking this we can see there is a body. Is that all? Is that only a body? We can also see there is a mind with this body. Normally we call everyone has a mind and a body.

When checking what is this mind, we can see sometimes happiness, sometimes anger, sometimes arrogance, sometimes faith, sometimes loving-kindness as characteristics of this mind. These limbs which become in the mind as happiness, anger, faith are called attributes of consciousness element.

Like this, there become minds in us with various attributes of consciousness element. Also, there does not become one mind always. The mind which contains happiness is another one. The mind which contains hatred is another one. The mind which contains faith is another one. The mind which contains compassion is another one. Like this, there become various minds in us. We will check those later. Firstly we will check about our body.

The body is a thing that has impurities like bones, flesh, nerves, blood and is covered by a skin. In this body, high is the solidity in bones, teeth, nails. That is called earth element normally. There are impurities inside our body like saliva, mucus, urine which has more liquid characteristics. They are normally called water element. There is also a hotness in our body. Sometimes becomes a cold too. These hot and cold nature is called heat element. Inside our body there is also air. That air has the characteristics of moving or shaking. That is called air element.

Even though we see high solidity in bones and teeth, they all are a collection of atoms. Those atoms are also a collection of very fine bulk of forms that cannot be seen by the ordinary human eye.

Those every bulk of forms are also a collection of 8 natures that cannot be separated which are named earth, water, heat, air, colour, odour, flavour, juice. A very tiny thing that contains above 8 things is called a tiny form part. (in the absolute sense – colour, odour, flavour, juice are created by 4 elements)

Like this, every impurity which is in body like bones, hairs, nerves are a very large collection of tiny form parts. These tiny form parts in bones are very closely attached. Hence they are tough. Tiny form parts in flesh are not as close as in the bones. So they are loose. Tiny form parts in blood are not closely attached like in flesh. Air is also a very large collection of tiny form parts.

Like this, our whole body is a collection of tiny form parts that are attached in various ways. Those all tiny form parts become due to 4 helps called past karma energies, the minds that become due to past karmas, energy of seasons, and energy of foods or medicines.

This our whole body is a mixture of forms of karma, forms of consciousness, forms of seasons and forms of foods.

Like this, the yogi should consider the body is nothing but a large collection of tiny form parts.

It does not stay the same tiny form parts always as they are. Now your body is bigger than when you were a very small child. How did this happen? How did your body become this big?

It did not become big in a moment. From your childhood, your body grew always. What is this body growing always? It is when previous tiny form parts cease in a moment and there become new tiny form parts in the next moment. When those tiny form parts vanished in a sudden moment there became more grown tiny form parts with the help of above mentioned 4 causes.

Like this, the creation of new tiny form parts again and again forth by the 4 helps which are named karma, consciousness, seasons, and foods is called growing.

The reduction of new tiny form parts or the creation of weak new tiny form parts are called body becoming skinny, getting sick, aging.

Like this, there become tiny form parts in every moment in the whole body. Then they vanish in a moment. Again become. Exist for a moment. Again vanish. Like this, the body is always changing due to the nature of origination – momentary existence – deterioration. The body is always changing because of these 3 natures of elements.

The tiny form parts which were before a moment are not existing now. The tiny form parts that are existing now also vanish after a momentary existence and originate next form parts. This is the nature.

In ordinary use, we call this body as one body. But when checking carefully and closely, there are only generations of tiny form parts that originate – exist – vanish.

Like this, these tiny form parts become in an instant and vanish in an instant. Therefore this is not permanent. Like this,, the yogi should check the impermanence of the body and tiny form parts which all forms are created from.

These all tiny form parts only exist for an instant. Then dies. They are under an instant death. So this body and all tiny form parts are a grief. There is no pleasure in it. There is nothing eternal in this. There is nothing permanent in this. This body is not eternal. There is nothing to take as “I” or “I am” or “me” or “self” or “soul”. There is nothing as soul or self. Like this the yogi should check the body by the 3 natures of the universe which are the inability to keep according to our will, giving grief, and inability to take as a permanent self or soul.

The yogi who does this always; destroys the wrong perception about the body which takes (recognizes) as my soul.

Then again should check the mind which becomes associating with the body. Mind is very faster than tiny form parts. Within a second there becomes an unthinkable amount of minds. It is higher than a 1000000 trillions. It is an immeasurable amount. There is nothing in the universe that becomes and vanishes like this mind. But we can only feel one large generation of mind about the same objective and the next objective’s huge mind generation. That are the only evident things to us.

When there touches a form in the eye there becomes a mind that sees it and becomes mind generations that go according to the saw thing.

When a sound is heard; the mind comes to ear, the mind goes away from the previous objective and becomes a huge generation of minds according to that sound.

Like this, 6 types of minds as; the mind that sees forms and mind generations that become according to it, the mind that hears sounds and mind generations that become according to it, the mind that smells scents and mind generations that become according to it, the mind that tastes flavours and mind generations that become according to it, the mind that feels touches and mind generations that become according to it, the mind that thinks thoughts and mind generations that become according to it; become in us.

In these mind generations; some minds are merits, some minds are sins, some minds are neither merits nor sins.

In these various minds, there becomes various mental properties in each moment like happiness, unhappiness, equanimity. These are like limbs of minds. These are called attributes of consciousness element.

The yogi should check the origination and the deterioration of the minds with attributes of consciousness element. This experiment will be hard.

Can consider minds that go according to one objective as; these are minds that its objective as a form, these are minds that their objective as a sound, these are minds that their objective as a fragrance, these are minds that their objective as a lust, these are minds that its objective as a happiness, these are minds that their objective as a sorrow, these are minds that its objective as a hatred.

As we have mentioned here, the yogi should check minds. When checking according to the correct method he sees the origination – existence – deterioration of minds. He sees the inability to keep according to the will. He sees impermanence, he sees the truth, he sees the nature, he sees the grief. He sees nothing is eternal. Because of these things he should consider there is nothing to take as soul or self. The yogi should do these things again and again continuously.

By doing this wisdom meditation repeatedly, the yogi loses the wrong perception that takes as consciousness element as “I”, “Me”, “mine”, “I am”, “my”, “myself”, “self”, “soul”, “my soul”, “eternal soul”.

Sometimes he should check the 3 universal natures of his body and other people’s bodies. Also sometimes he should check the 3 universal natures of the minds of his and others. In this way, he comes to the realization.

He comes to the realization of 3 universal natures of all the things in the universe which were created by a cause such as; minds of beings, sun, clouds, moon, earth, water, air, sounds, lights, trees, beings, mountains, kingship, heaven worlds, hell worlds, rains, etc.

Like this, the yogi gets clear sight. He sees there is nothing as a being or I or myself or soul or as a person in this existence. He sees that this existence is only a continuously going generations of minds and forms that originate in an instant and vanishes in an instant.

Now the yogi checks what is the cause of minds and forms generations. Then he thinks, sends his mind through his minds and forms generations to his birth of this present life.

He sees by the power of wisdom his first birth-consciousness in this life and embryo. Then he checks the causes of origination for birth consciousness and embryo. And he considers and recognizes this birth consciousness and received embryo is due to a formation in a past life. Formation here means karma. And the yogi checks that he did that formation due to the desire. And he sees that desire was due to the ignorance.

Like this, he checks that in a past life he did a karma by desire and ignorance and then as a result of that karma this present birth consciousness – this present life was created. He sees because of the birth consciousness (the 1st consciousness in any life is called birth consciousness) there formed the current mind and body. Then he sees due to growing of these; created the 6 faculties which are eye, ear, nose, tongue, body, mind. He then checks because of creation of these 6 faculties, contacting of external objectives which are forms, sounds, fragrances, flavours, tangibles, thoughts; happens.

Further, he sees because of that contacting between the internal 6 facilities and 6 external objectives (external faculties); there become various sensations according to various situations like happiness, unhappiness and equanimity.

That objective which contacted the eye, if pleasant; then occurs sensation of happiness. That objective which contacted the eye, if unpleasant; then occurs sensation of unhappiness. That objective which contacted the eye. if neutral; then occurs sensation of equanimity. He sees like this. He checks according to his own experiences in this life.

He checks further, if that objective was either a sensation of happiness or a sensation of equanimity; then occurs desire for it. If that objective was a sensation of unhappiness; then occurs desire as for separating himself from that. Then occurs desire for self, soul.

And he checks more. Due to that desire occurring in the mind again and again; it became very powerful and caused clinging. (so clutchs toughly)

He sees now due to that clinging, grabbing; an existence for birth was created.

And he sees that because of the creation of that existence for birth; a birth happens somewhere in the universe.

Like this he checks wherever he is born in the universe, whatever form he takes, according to this cycle; aging, getting sick, attacks of enemies, high tiredness, sorrows, cuttings, pains, bleedings, biting of animals, various other woes and deaths happens. (happens repeatedly)

By further checking he sees that because formations did in the last existence by desire and ignorance created the birth of this present existence. And also due to the formations do in this present life, a new existence will be created. He sees that because of these things; generations of bodies and minds become very long in the future. (never ending)

Now by wisdom when the yogi checks the cause and effect circle and generations of minds and bodies in various ways; he loses the uncertainty about “was I existed before?”, “was not I existed before?”, may I not exist in the future?”.

Due to the power of wisdom now he loses all uncertainties about generations of bodies and minds.

He now sees his whole body is nothing but high-speed tiny form parts that rise instantly and fall instantly. He sees momentary origination and deterioration. He sees now that there is nothing in the body to take as an eternal thing, a great pleasure, and as a soul. He sees this clearly.

And he sees clearly the minds are more speedy than the tiny form parts. He sees the high speed rise and fall of the minds. He sees that minds are nothing but an invisible and untouchable generation of nature only.

Now when the yogi practices wisdom meditations like this, sinful states do not occur in minds. Defilements are surpassed. Therefore due to the purity of his mind generations; tiny form parts in the body which are created from the support of consciousness element become very clean. And now due to the intensity of his wisdom meditation practice his tiny form parts which are supported by karma, foods and seasons also become very pure.

Because of these reasons, while the yogi is in this state, there becomes a visible divine mind light aura around the yogi’s body. For some yogis, it is around the body only. For some yogis, it will fill his room only. For some yogis that light fills the entire forest. For some yogis who have come to superior wisdom see till the worlds of brahmas by this light. By this wisdom meditation divine mind light, he can see even his room in the night. The night will be like daytime to the yogi who came to this state. This wisdom meditation divine mind light cannot be proven by the modern science. (only who came to this state knows about this nature)

Now there becomes a great happiness in the mind of the yogi. His mind and body become lite. Very lite. Also, he feels a great ease. His wisdom becomes sharper and sharper. There becomes a great faith in his mind. There becomes a great courage in his mind. Sanity also becomes powerful. And there becomes a great equanimity in his mind about all minds, attributes of consciousness element and all forms in the universe. Now there becomes a great pleasantness in practicing this wisdom meditation.

When these abnormal everythings are happening, then some yogis get deceived by these things. Such a yogi thinks ”these things never happened in my whole lifetime, surely I have attained the supreme enlightenment now. It is certain! I have attained the supreme enlightenment now!”.

But he is wrong. He still has not attained the supreme enlightenment. Now if the yogi getting deceived by these things if abandons the further practicing of wisdom meditations, it is a great damage to him. When these things are happening the yogi should not attach to them by ignoring them completely. Ignore them. And again continuously practice the wisdom meditations.

Now when the yogi ignores these things correctly recognizing the wrong path and the correct path; he acquires the Intelligence of choosing the correct path. (acquiring of 1st special intelligence happened)

Now again he should check the nature of the universe by using the wisdom meditations. He must continuously practice.

Now he sees the momentary death of minds, attributes of consciousness element and forms. He sees nature and thinks “there is nothing eternal in the universe, there is no permanence in anything, nothing can be kept according to will, if everything dies in an instant it is nothing but a grief, nothing but a great woe. There is no pleasure in the existence. There is no eternal soul. There is nothing to take as I or myself”. Now the yogi acquires the Intelligence of clear origination and deterioration. (acquiring of 2nd special intelligence happened)

Again when he continuously practices the wisdom meditation, he sees very clearly and also feels powerfully the momentary destruction of everything. Now the yogi acquires the Intelligence of momentary destructions. (acquiring of 3rd special intelligence happened)

Again when the yogi continuously practices the wisdom meditation; he sees more clearly and feels the danger of these minds and form generations. He feels a great fear of the universe like a person who was trapped in a great bushfire. Now the yogi acquires the Intelligence of fear. (acquiring of 4th special intelligence happened)

Now yogi practices the wisdom meditation without stopping. Now the yogi sees very clearly the dangers of nature and existence. Now the yogi acquires the Intelligence of seeing dangers. (acquiring of 5th special intelligence happened)

He, again and again, checks the dangers of nature and universe then he becomes very disappointed about the nature and the universe. Now the yogi acquires the Intelligence of abandoning. (acquiring of 6th special intelligence happened)

Like this, the yogi who is disappointed about causes and effects feels clearly now ‘soon I come to the element of extinction of existence’. Now the yogi acquires the Intelligence of emancipation. (acquiring of 7th special intelligence happened)

Now with the will for emancipation he checks the nature further without stopping and sees the truth about the universe extremely clearly. Now the yogi acquires the Intelligence of clear vision of nature. (acquiring of 8th special intelligence happened)

Now yogi, again and again, checks the nature and his mind comes to the equanimity about all causes and effects. Now the yogi acquires the Intelligence of seeing with equanimity. (acquiring of 9th special intelligence happened)

And he again continuously practice the wisdom meditation without stopping it. Soon like a man who is on a dangerous land steps onto a ship, the yogi realizes a part of the mechanism of universe by acquiring the Intelligence of realization of nature. Now instantly his consciousness element comes to extinction of existence element. With this final intelligence the yogi attains the enlightenment. (acquiring of 10th special intelligence happened – it is the 1st supramundane intelligence) However, it is the first stage of enlightenment. Therefore his consciousness element may take 7 more forms in the universe at maximum. Because he still not have destroyed the desire and the ignorance completely. There are still a few works to do for him. (acquiring of 1st supramundane result happened – yogi is now a stream-entrant)

Now the yogi should continuously practice the wisdom meditation till the complete destruction of the desire and ignorance. Then when he attained the 4th stage of enlightenment he realizes the mechanism of universe perfectly and finely. 4th stage is the supreme enlightenment. His consciousness element comes to the extinction of existence element fully. The Buddhist monks who attained this supreme enlightenment do not be born again in the universe. When they died; their consciousness element vanishes from the universe. Therefore no form will be created.

If you want to see and experience these things you have to practice wisdom meditations.

“It should be said, that he by abandoning all, came to complete calmness.”

10 special Intelligences:

There are 10 special Intelligences that a wisdom meditation practitioner receives. In the final intelligence, he attains one of the 4 stages of enlightenment. With the attainment of 1st stage of enlightenment; he can be called an enlightened man.

However, still, he has not attained full enlightenment. Full supreme enlightenment is the full destruction of ignorance and desire. The 10 special Intelligences are;

1) Intelligence of choosing the correct path.

2) Intelligence of clear origination and deterioration.

3) Intelligence of momentary destructions.

4) Intelligence of fear.

5) Intelligence of seeing dangers.

6) Intelligence of abandoning.

7) Intelligence of emancipation.

8) Intelligence of clear vision of nature.

9) Intelligence of seeing with equanimity.

10) Intelligence of realization of nature.

10th special intelligence always brings a supramundane result.

When a man acquired the 1st stage of enlightenment then what he needs to do is, again and again, checking the nature of the universe by using the intelligence of origination and deterioration till he attains supreme enlightenment which means the 4th stage. 4th stage is the final stage of enlightenment.

Those who attained that 4th stage become an Arahant monk. If he is a lay person he will either be a monk or will die within 7 days.

Because he has no desire to exist in the universe and such a person cannot live as a lay person.

Even if he lives as a monk it is due to the mercy for gods and humans. When he dies his consciousness element does not take another form somewhere in the universe. Because he is now in the extinction of existence element.

When he attained the supreme enlightenment he obtains the distinctive intelligence of destroying cankers. By this intelligence of destroying cankers; he sees the truth about the universe fully and destroys the desire completely. Supreme enlightenment is a full thing. It is a complete thing. Perfection is a synonym.

Then because he has no desire; his consciousness element cannot grab a karma. Without grabbing a karma; a birth-consciousness is not created. Without creating a birth consciousness; a form and a mind are not created. Like this, the supremely enlightened sage ends the rebirth circle. This is the mechanism of ending reincarnation.

"It should be said that he arrived to total calmness by relinquishing everything."

4 stages of the enlightenment:

These are the 4 stages of enlightenment. These are the Aryans. These are the noble persons. These persons have achieved supramundane things in the universe.

1> The 1st staged person is called a Stream-entrant. (He cuts off 3 fetters which are; self-illusion, uncertainty, addiction to or following wrong rites and views. Cuts off all sins that can drag him to 4 categories of hell worlds. He is free from the births of all types of hells. Also cuts off other defilements related to that state.)

2> The 2nd staged person is called Once-returner. (He cuts off coarse passion and hatred. Also cuts off the other defilements standing in that state.)

3> The 3rd staged person is called the None-returner. (He cuts off fine passion and hate. He cuts off bondage to sense-plane. Also cuts off other defilements related to that state.)

4> The 4th staged person is called the Consummate one. (He sees complete the mechanism of the universe. He sees the complete truth. He realizes the ultimate truth. He cuts off desire for the form and formless. He destroys desire and ignorance completely. He destroys all sins. This is the fruit of saintship. He is the supremely enlightened person.)

4 supramundane persons:

1) The stream-entrant: He is an enlightened person who will be born 7 times at most. He entered to the stream that flows to the full enlightenment, so he is called the stream-entrant.

2) The once-returner: He is an enlightened person who will be born 2 times at most. He will come to a sense plane world once. Therefore he is called the once-returner.

3) The none-returner: He is an enlightened person who will be born in a pure abode brahma world after his death. There he ends all woes by attaining supreme enlightenment. Also in this world, he stays in the celibacy firmly. Whoever came to this state never do sexual intercourse again. Because he never comes back to any sense-plane world after his death; he is called as the none-returner.

4) The consummate one: He is the person who ended all grief in this present life. He ended the rebirth circle. Came to the supreme enlightenment. Destroyed all sins. Saw the truth. Realized the mechanism of the universe. Saw the nature. Eradicated the cankers. Did what there is to do. Laid down the burden. Attained to the goal. Removed all fetters. He knows supreme liberation. He is the highest brahmin. The possessor of Aryan wings. Remover of burden. Knower of the lore. The dissociated one. He is the perfect saint. 5th rishi. 5th sage. He attained the arahantship. He is the Arahant Buddhist monk. The purified one.

“It should be noted that he attained total calmness by renunciating everything.”

Combined meditation packages:

In this subchapter contains meditation packages containing both concentration meditations and wisdom meditations. These packages were created for giving faster results. You can choose a meditation package below and start practicing meditations. If you have high passion then while you are practicing any meditation package, also practice The perception of the bony.

If you want, you can create a timetable for each meditation practice.

If you practice these combined meditation packages, then do not practice concentration meditation packages that are mentioned in this book.

1) Combined meditation packages of 1 main meditation and 4 secondary meditations: Anapanasathi main meditation with Recollection of peace, Impurities of body wisdom meditation, Seeing sensations wisdom meditation, Checking categories wisdom meditation.

2) Combined meditation packages of 1 main meditation and 4 secondary meditations: Anapanasathi main meditation with Recollection of the Buddha, Impurities of body wisdom meditation, Seeing sensations wisdom meditation, Checking categories wisdom meditation.

3) Combined meditation packages of 1 main meditation and 4 secondary meditations: White kasina main meditation with Recollection of the Dharma, Impurities of body wisdom meditation, Seeing sensations wisdom meditation, Checking categories wisdom meditation.

4) Combined meditation packages of 1 main meditation and 3 secondary meditations: Fire kasina main meditation with Recollection of virtue, Impurities of body wisdom meditation, Checking categories wisdom meditation.

5) Combined meditation packages of 1 main meditation and 3 secondary meditations: Loving-kindness main meditation with Impurities of body wisdom meditation, Thinking of elements wisdom meditation, Seeing faculties wisdom meditation.

6) Combined meditation packages of 1 main meditation and 2 secondary meditations: Anapanasathi main meditation with Seeing sensations wisdom meditation, Checking categories wisdom meditation.

7) Combined meditation packages of 1 main meditation and 2 secondary meditations: Any kasina main meditation with Checking thoughts wisdom meditation, Seeing faculties wisdom meditation.

8) Combined meditation packages of 1 main meditation and 1 secondary meditation: Any kasina main meditation with Checking categories wisdom meditation.

Attaining the signless concentration:

This is about the enjoyment of supramundane fruit. What is the enjoyment of supramundane fruit? This is recluse fruit. It is the pacification of the mind in the extinction of existence element. This is called enjoyment of supramundane fruit.

Why is it called enjoyment of the supramundane fruit? Because it is the effect of the supramundane path which is neither skilful nor unskilful. It is not an objective. All noble ones can develop it. Only those noble ones (Aryans) who have extirpated (the cankers) attain this special concentration. Other yogis cannot attain into this special concentration.

A yogi enters to the signless concentration of mind for the sake of dwelling in Nirvanic bliss. (Nirvanic bliss is not Brahmic/Divine bliss)

At this time, when the yogi does not attend to any sign; he dwells developing the concentration of signless consciousness. At this time, the yogi’s body is at peace in the extinction of existence element.

How to enter into the supramundane signless concentration of mind? If the yogi wishes to get the enjoyment of supramundane fruition, he enters into a place of solitude, having the will for the signless concentration, he checks the formations (here means all formations which means all causes and effects. Not only karmas. Everything in the universe is created from one or more causes) by way of rise and fall, (intelligence of origination and deterioration) steadily and proceeds to the Intelligence of seeing with equanimity (starting from using the Intelligence of origination and deterioration to this special intelligence state). Intelligence of seeing with equanimity brings the enjoyment of the supramundane fruition of extinction of existence element immediately.

This unconditioned element of the sublime is attended to through tranquillity. The yogi enjoys it through 2 conditions: the none-attending to all signs and the attending to the element of the signless.

3 are the causes for entering and staying: they are; none-attending to all signs, attention to the signless nature, previous preparation.

2 are the causes for coming out: they are; paying attention to all signs and none-attention to the signless nature.

This enjoyment is supramundane and not mundane.

The extinction of existence element is also called Nirvana.

None-attending to all signs means not focusing on outer objectives.

Attending to the nature of the signless means concentrating on Nirvana.

Previous preparation is deciding how long, in hours, seconds, or days, the Arya individual will stay in this particular supramundane concentration before entering it. (he should resolve time range or as “I will get out from this concentration in such a time”)

Signless means either [1] incapability of all types of formations to keep according to the will or [2] inability to take signs of permanence in all types formations or [3] inability to take signs as pleasureful or [4] the empty soulless nature which means emptiness from the signs of soul/self.

Signless element is also a synonym for the Nirvana.

What are the all signs? All signs means the 5 groups. Which are form signs, sensation signs, perception signs, formations, consciousnesses.

By how many kinds of contact is signless supramundane concentration experienced? Through 3 contacts. Namely; the contact of signless, the contact of unhankered-after, the contact of void.

It is recommended to resolve to enter into the signless concentration of mind.

In the signless concentration, one does not stop verbal-formations, bodily-formations and thought-formations.

What are verbal formations? 2 attributes of consciousness. Which are; Initial application of thought and sustained application of thought.

Verbal formations create thinking/considering action and speech action.

What are bodily formations? Breath.

Bodily formations create bodily actions and also sustain the body.

What are thought-formations? Perception and sensation.

Thought-formations create knowing action.

All other yogis who did not attain the extinction of existence element at least in the stream-entrant state; cannot enter into this special signless concentration.

Signless concentration gives the Nirvanic bliss which is extremely supreme and far superior to the Brahmic/Divine bliss.

Attaining the dissolution trance:

Here are the instructions to attain the dissolution of perception and sensation trance. This extremely extraordinary trance can only be attained by an Arhant ascetic or a person who has the 3rd supramundane result and also who has the 10th concentration level already.

All other yogis who do not have a supramundane result but only have the 10th concentration level cannot attain this supreme trance. All other yogis even if they have 1st or 2nd supramundane results cannot attain this supreme trance. This supreme trance is somewhat similar to the death in the extinction of existence element.

The not-proceeding of states of mind and mental properties which means attributes of consciousness element is called the trance of the dissolution of perception and sensation.

Only the consummate one can enter into this supreme attainment. The commoner, the stream-entrant, the once-returner, and he who is born in the formless brahma worlds cannot enter into this concentration.

This enjoyment is supramundane and not mundane.

The commoner cannot enter into it, because he is not of that supramundane plane. The stream-entrant, the once-returner cannot, because they have not yet cut off the bondage of the defilements of sense-passion. The formless plane brahma cannot enter into it because he is in his special formless concentration like a statue.

The dissolution of perception and sensation trance is entered upon through the fulfilment of 2 kinds of strength; serenity-strength and insight-strength.

Here ‘serenity’ means; “mastery gained in the 8 attainments”. They are the 4 form plane meditative levels and 4 formless plane meditative levels.

Here ‘insight’ means; mastery gained in 7 insights. Namely, inability to keep according to will or impermanence reviewing, woe reviewing, not-self reviewing, repulsion reviewing, dispassion reviewing, cessation reviewing, abandonment reviewing. (which means 3rd or 4th supramundane fruits)

Serenity-strength develops the factors of the trance of dissolution and develops immovable emancipation.

Through insight-strength one is able to see the tribulations of birth, and acquire the freedom of the unborn. (Unborn means the Nirvana element)

One attains to this dissolution concentration through the tranquilizing of the 3 activities. They are: verbal formations, bodily formations, and thought formations.

Here, entering into the 2nd form plane meditative level, one tranquilizes the verbal formations of initial application of thought and sustained application of thought.

Verbal formations create the speech action.

Entering into the 4th form plane meditative level, one tranquilizes the bodily formations of inhalation and exhalation. (he does not breath)

Entering into the concentration of the dissolution of perception and sensation, one removes the thought-formations of perception and sensation. (he becomes like a dead man)

When entering into this concentration, there are 4 preliminary duties to do. They are; [1] none-destruction of his properties, [2] discerning the time, [3] none-disturbance, [4] honouring the community of Buddhist monks and prophet.

What is none-destruction of his properties? He resolves as regards bowl, robes and other requisites for their protection from fire, water, air, thieves, rats, etc. Because they are not connected with his body. He should resolve “these things should not come to any destruction during 7 days while in the trance” or “may those things (by name of the requisites) not come to any kind of destruction for 7 days”.

When he resolved like this, no matter what happens; all none connected his properties will be saved from all dangers by the supernatural power. Even if a bushfire comes and tries to burn those properties; nothing happens to those properties.

What is discerning the time and none-disturbance? He resolves time to be in the trance. Also, he resolves and regards none-disturbance to him. He reflects on the strength of his body and resolves after discerning the time. If there is to happen his death while he is in the trance; he has to arise from the trance. While in this trance, trance cannot disturb the death. Death according to his karma of course can happen, but then he automatically arises. Because while he is in the trance his death does not happen. So he should check if his life span available for 7 days.

What is honouring the community of Buddhist monks? Here, he should consider the remote past. Discerning that it is not the time for the meeting of the community of Buddhist monks, he sits and resolves; “I will emerge when I am called”. Also, he should resolve the emerging if the prophet calls him. (Because now the prophet is dead, that is no need to follow)

And here the none-destruction of his property is for the sake of protecting his things that are not connected with his body. Things connected with his body like seat, robes cannot be destroyed by fire or water or anything while he is in this trance. The same things that apply to the 6th concentration level also apply to this trance. But this trance is supramundane and also does not provide the energy necessary to preserve the body like other mundane trances because this special trance extinguishes the consciousness element in the Nirvana element. Therefore, he can stay inside for 7 days only. After that, he has to eat some food. Otherwise, human he dies in the Nirvana element.

(If it is a god or a brahma who has the 3rd or 4th supramundane fruit that enter into this trance; then, time is not a problem for them to stay in this trance. Because their bodies are not like human bodies.)

The 4th is for the sake of not obstructing the meetings of the community of monks. Thus attaining to the sphere of nothingness and emerging therefrom, he performs the preliminary duties and enters into 1st form plane meditative level and moves forth.

Why is it developed? For the sake of complete Nirvanic Bliss in this present life just like after death.

This is the noble individual’s last immovable concentration. There is no other trance after this. And again, there is no other supreme trance like this.

And again, for the sake of supernormal magical powers, one enters into the whole range of concentrations like the reverend Arahant monk Sanjiva.

And again, it is entered also for the sake of protecting the body against any other outer harm as in the case of the reverend Arahant monk Saripuththa.

How to attain the dissolution trance? That Buddhist Arahant monk enters into a solitary dwelling and sitting down or laying down, wishes to enjoy the supreme dissolution trance. He already has fully charmed all form and formless 8 trances. He enters the 1st form plane meditative level and emerging from it peacefully, sees the 3 natures of the universe of that meditative level, immediately. Possessed of the knowledge of equanimity towards the formations, he enters into the 2nd form plane meditative level, the 3rd and the 4th form plane meditative levels. (he checks the 3 natures of each trance and abandons them) Thereafter the sphere of the infinity of space, the sphere of the infinity of consciousness and the sphere of nothingness. Then emerging therefrom peacefully, he considers the 3 natures of the universe in the sphere of nothingness concentration immediately and being possessed of the knowledge of equanimity towards all types of formations, he arises from the 7th formless trance and does the 4 preliminary duties and then he enters into the sphere of neither perception nor none-perception immediately. Then passing beyond 2 or 3 consciousnesses, he causes the perishing of the mind and enters into the unborn and the unmanifest. This is the method to enter into the attainment of the dissolution of perception and sensation.

Unborn and unmanifest mean the extinction of existence element. (Nirvana element)

How does he arise? After passing the time that he resolved to be in this trance; arising automatically happens.

What happens when the mind arise from it? The none-returner arises onto the attainment of the fruit of None-returning. The consummate one arises onto the attainment of the fruit of saintship also known as supramundane fruit of Arahantship.

When arised, towards what is the mind inclined? The mind inclines completely towards peace – the extinction of existence element only.

Through what formations does he arise? With his bodily formations (breathing) and his verbal formations. (ability of speech is done by Initial application of thought and Sustained application of thought)

What is the difference between a dead man and an ascetic who enters into the attainment of the dissolution of perception and sensation? In the dead man, not only are 3 formations stopped, but vitality is cut off, body heat is cut off, the 5 faculties are cut off. In the ascetic who has entered the attainment of the dissolution of perception and sensation, although the 3 formations are stopped; vitality, body heat, and the 5 faculties are not cut off. This is the difference. But he appears as a dead man. (5 faculties are eye, ear, nose, tongue, body)

Is this attainment conditioned or unconditioned? One should not say that this attainment is conditioned or unconditioned.

Why should it not be said that this attainment is conditioned or unconditioned? There is no put-together state in this attainment. The entry into and exit from the unconditioned state cannot be known. Therefore it cannot be said that this attainment is conditioned or unconditioned.

This trance can be called “experiencing the extinction of existence element as in after death; while still having a body and living”.

The Buddhist monk who enters into this trance can stay there for 7 days continuously as a maximum.

Special facts:

This is how 7 enlightenment factors come to completion. A person meditates according to the 4 types of wisdom meditations. He starts either bodily meditation or sensations meditation or thoughts meditation or norms meditation. Then his sanity is uncovered and becomes accurate. Now his sanity enlightenment factor (the awareness, mindfulness enlightenment factor) is working. He continues meditation. He starts checking the nature by wisdom. Now his victory of norm enlightenment factor (the victory of Dharma, win of nature enlightenment factor) is working. He continues meditation. He starts going far in the process of checking with endeavour. Now his perseverance enlightenment factor (the attempt, energy, effort enlightenment factor) is working. He continues meditation. Now he gets happiness that is not connected to passion. Now his delight enlightenment factor is working. Now because of his happy mind, his body and the mind feel comfort and ease. Then his body and mind become levis. Now his lightness enlightenment factor is working. Now his body and mind are calm. He continues meditation. His mind becomes unified. He gets concentration. Now his concentration enlightenment factor is working. He continues meditation. His mind comes to equanimity. He is now in equanimity. He can now think about anything with a detachment. His mind does not cling to anything. Now his equanimity enlightenment factor is working. This is how the 7 enlightenment factors come to completion. Now he may come to complete dispassion by abandoning form, sensation, perception, formations and consciousness. Abandoning the desire for the above 5 is the abandoning of them. By that abandoning, he ends reincarnation, the rebirth.

Should one love the feelings of 7 enlightenment factors? No. Not at all. Abandon the desire for enlightenment factors. Then only you can attain the supreme enlightenment.

7 enlightenment factors work in concentration meditations also. But somewhat in a different manner. However, those who practice only concentration meditations without practicing a wisdom meditation cannot obtain the supreme enlightenment. These 7 enlightenment factors are helpers to the yogi to attain the supreme enlightenment. Therefore they are called enlightenment factors.

Earth element, water element, heat element and air element are also an effect of a cause. The cause of them is the previous element of it creating the new element part. So it is a generation of an element. Check and abandon the desire for everything that is created by a cause.

Even the worst sinner can become righteous. Can cross the sins by the raft called wisdom. And can obtain supreme liberation.

“This is the place free from all troubles. O dear child! Get this peace by letting go of everything.”

[If you need, You can print this chapter and can keep it with you. Closely.]

Scenes saw by the divine eye segment:

A Buddhist monk whom we know well, once sees a vision by the divine eye intelligence. This is a vision about a hell world being. The place was some hell world. But there was no fire. There was a wooden stump that was 10 feet in height. There was a cattle who were bound to that stump. And instantly there became a hell world being on the top of that wooden stump. This hell world being had a form similar to a human man. At the moment this hell world being become on the top of the stump; he sees the cattle and becomes very happy. And he laughs looking at the cattle. Then in the next moment, the cattle who were bound to the wooden stump instantly becomes a demon who has 2 sharp weapons in his both hands. When the cattle becomes a demon lifting its front legs, changing its form; the hell world being sees it and shouts very loudly due to fear. Thereafter the demon pierces the body of the hell world being by using his 2 sharp weapons.

The hell world being tries to jump out from the wooden stump, but he cannot do that because he is somehow attached to the stump. Then when gets pierced by the demon; hell world being shouts due to the extreme pain. When this demon attacks the hell world being, there were 2 other demons nearby watching this scene and guarding this place. These demons’ nature was like a strong man who is 7 feet tall, black in colour, big eyed and who have big lips. Demon’s top was uncovered. But for the bottom, there was a piece of cloth till their knees. When the hell world being become happy seeing the cattle; it starts the karma giving its result. As a human being kills a cattle, in that same way this hell world being gets pierced by 2 sharp weapons of the demon. The demon does not really pierce this hell world being but the wooden stump which the hell world being attached to; bends to the weapons of the demon. The demon just points the 2 weapons toward the hell world being. The demon stays still. This happens due to the high power of sinful karma of the hell world being. The wooden stump bends onto the weapons and again becomes straight. These actions happened at a normal speed. By getting pierced by sharp weapons; the body of the hell world being becomes separated into several parts. When this happens, the face of the hell world being expresses a very painful feeling like “oh! Why is this happening to me?”. It is the same feeling that a cattle feel when a human being kills that cattle who did no harm to that cattle killer. This thing happens again and again automatically. The hell world being dies and is born again on the stump. But then he has no memory of the previous birth and incident. The hell world being becomes happy when seeing the cattle because it is the perception he practiced when he was a human being. In his previous life, he was a cattle killer. This is a complex unimaginable matter that is happening currently.

Chapter 22: About perception meditations. 卐

Chapter 22: About perception meditations. 卐

Student, perception meditations are very easy to practice once you grasped the mechanism. These perception meditations can be practiced easily in all 24 hours in all 4 meditation postures and also while doing various other works. All wisdom meditation practitioners must be clever at, at least 2 of these perceptions. Perception meditations are a type of wisdom meditations.

Inability to keep according to the will perception:

The yogi, having serially grasped the 4 noble truths, knows the 5 clinging-aggregates. He analyses forms. He considers at length all forms of the past, future, and the present, internal and external, great and small, gross and subtle, far and near as unable to keep according to will. He imagines the inability to keep according to the wishes of him of forms. In the same way, he deals with all sensations, perceptions, formations, and consciousnesses and abandons the desire for them. Like this, he practices and lives with this correct perception.

Impermanence perception:

The yogi, having serially grasped the 4 noble truths, knows the 5 clinging-aggregates. He analyses forms. He considers at length all forms of the past, future, and the present, internal and external, great and small, gross and subtle, far and near as impermanent. He imagines impermanence, changing of forms by mental images. In the same way, he deals with all sensations, perceptions, formations, and consciousnesses and abandons the desire for them. Like this, he practices and lives with this correct perception.

Ill perception – woe perception:

The yogi, having serially grasped the 4 noble truths, knows the 5 clinging groups. He analyses forms. He considers at length all matters of the past, future, and the present, internal and external, great and small, gross and subtle, far and near as ill. He imagines how the forms become a grief by using mental images. In the same way, he deals with all sensations, perceptions, formations, and consciousnesses and abandons the desire for them. Like this, he practices and lives with this correct perception.

No soul perception:

The yogi, having serially grasped the 4 noble truths, knows the 5 clinging groups. He analyses the internal 6 sense organs and their external objectives. He considers at length all matters of the past, future, and the present, internal and external, great and small, gross and subtle, far and near as not-self. He checks the inability to take as soul, self of internal 6 sense organs which are eye, ear, nose, tongue, body, mind and their external objectives which are forms, sounds, fragrances, flavours, tangibles, thoughts. And abandons the desire for them. Like this, he practices and lives with this correct perception.

Inauspicious perception:

The yogi, having serially grasped the 4 noble truths, knows 32 impurities of the body. He analyses the inauspiciousness, abhorrent and impure unpleasant nature of 32 impurities of the body. What are the impurities of the human body? This body consists of head-hair, body-hair, nails, teeth, skin, flesh, sinews, bones, marrow, kidneys, heart, liver, spleen, lungs, bile, gorge, grease, fat, brain, midriff, intestines, mesentery, excrement, urine, pus, blood, phlegm, sweat, synovial fluid, tears, nasal mucus, saliva. These parts are impurities. He imagines the inauspiciousness, abhorrent and impure unpleasant nature of 32 impurities of the body. And abandons passion for the body. Like this, he practices and lives with this correct perception.

Dangers perception:

The yogi, having serially grasped the 4 noble truths, knows many sicknesses of the body. He thinks “this body is a woe, there are many dangers of this body”. And he thinks about sicknesses. Which are; seeing-diseases, hearing-diseases, nose-diseases, tongue- diseases, body-diseases, head-diseases, ear-diseases, mouth- diseases, teeth-diseases, cough, asthma, catarrh, fever, aging, stomach-ache, fainting, dysentery, grippe, cholera, leprosy, boils, ringworm, tuberculosis, epilepsy, skin-disease, itch, scab, psoriasis, scabies, jaundice, diabetes, hemorrhoids, fistulas, ulcers; diseases arising from bile, from phlegm, from the wind- property, from combinations of bodily humors, from changes in the weather, from uneven care of the body, from attacks, from the result of karma; cold, heat, hunger, thirst, defecation, urination. And abandons the desire for the body. Like this, he practices and lives with this correct perception.

Abandonment perception:

The yogi, having serially grasped the 4 noble truths, knows ways to abandon sinful thoughts. Whenever sinful thoughts come to the mind; he abandons them, he does not tolerate them. He instantly abandons as soon as thoughts about passions, thoughts about harming, and thoughts about hatred arise in the mind. Like this, he practices and lives with this correct perception.

Dispassion perception:

The yogi, having serially grasped the 4 noble truths, thinks “if there is a tranquillity of all formations; that is calm, that is delicious, that is the pleasure, that dispassion; that is the peace. He thinks “this is calm, this is delicious, that is; calming down all formations, abandoning all sins, voiding desire, non-sticking to the existence”. And he abandons the desire for the existence. Like this, he practices and lives with this correct perception.

Cessation perception:

The yogi, having serially grasped the 4 noble truths, thinks “if there is a tranquillity of all formations; that is calm, that is delicious, that is the pleasure, that cessation; that is the peace. He thinks “this is calm, this is delicious, that is; calming down all formations, abandoning all sins, voiding desire, stopping the extinction of existence”. And he abandons the desire for existence. Like this, he practices and lives with this correct perception.

Not attaching to all worlds perception:

The yogi, having serially grasped the 4 noble truths, checks the truth about all types of clingings and abandons the clinging to them. Also checks the reality of 3 types of worlds which are sense-plane, form-plane, formless-plane, and then abandons all clingings to them. Like this, he practices and lives with this correct perception.

Hopeless nature of all formations perception:

The yogi, having serially grasped the 4 noble truths, knows formations. He analyses formations. He considers at length all formations of the past, future, and the present, internal and external, great and small, gross and subtle, far and near as incapable of keeping according to the will. Thus he discerns and investigates the formations through the inability to keep according to the wish; the endless years, seasons, months, fortnights, days, nights, hours, and thought-instants, roll on producing new states in succession like the flame of a lamp. He checks formations that give kingship or a form of god or a brahma. Thus he discerns and investigates the formations through suffering; through ill-faring a man experiences unhappiness, hunger, and fear, he is separated from dear ones, he experiences old age, disease, death, sorrow, lamentation, misery, and grief. Such are the vicissitudes of the formations. And abandons desire for all formations. Like this, he practices and lives with this correct perception.

[If you need, You can print this chapter and can keep it with you. Closely.]

Chapter 23: How to heal porn addiction? 卐

Chapter 23: How to heal porn addiction? 卐

The mind can be conditioned to be dispassionate. Your current actions are preparing your mind for passion. Here, you will learn various methods to heal your porn video addiction. Lust can be conquered fully. Read on.

There are 5 causes for the animation, activation of a sexual organ. They are;

1) Because of lust.

2) Because of excrement.

3) Because of urine.

4) Because of air.

5) Because of worms who are either big or micro-sized.

By these 5 causes, the sexual organ gets activated.

You need to work on 4 legs of supernormal power. With these 4 legs, you may take what you want. They are; the supernormal power of leg ‘will’ powered by a strong trying, the supernormal power of leg ‘determination’ powered by a strong trying, the supernormal power of leg ‘endeavour’ powered by a strong trying, the supernormal power of leg ‘intelligence’ powered by a strong trying, These 4 natures help to attain meditative supernormal powers. Use them in this situation too.

Give your priority to this mission. High determination is extremely necessary. What has happened to us is merely a perception failure. A distortion in recognition. Our perception is wrong. We have trained in many previous lives for that wrong recognition. Due to our fake perception, we are misled. The wrong perception covers the truth. If we see the truth, if we see the reality as it is, then we can win. In order to do that, we need to change the wrong perception into the right perception. There are several ways to change the wrong perception into the correct perception.

They are;

1) Practicing a correct perception continuously without stopping.

2) Calming your mind and doing various wisdom meditations.

3) Going to a hospital and looking at women who have skin diseases or other dangerous sicknesses.

4) By thinking correctly according to Dharma facts.

5) By thinking about old women.

6) By downloading 3d medical apps and learning body parts.

7) By downloading photos of humans who died in accidents.

8) By watching YouTube videos about worms in living humans and dead bodies of humans.

It is possible to teach the mind to be dispassionate. You are now preparing the mind for passion.

The below suggestions also will be helpful to you.

Burn a candle or a lamp for all sages. And worship sages (rishis) continuously every day. While doing this, think ‘by this meritorious action I do now, may I come to the complete dispassion soon’. Practice this every day. This action is very powerful. Slowly you will move into the complete dispassion.

Resolve the 5 virtue precepts of laypeople and start protecting them. This action will give powerful meritorious karmas minute by minute.

Avoid all lustful actions and everything that connects with lust.

When lust comes into your mind, think about the lives of sages in complete dispassion and thereafter disrespect all lustful thoughts.

Recite or remember dharma facts or suttas when lust came to your mind.

Draw and paint a large image of a lord Buddha or an ascetic. He should be in a meditating posture. And fix it on a wall or a door. This painting will remember you about dispassion.

Grow the desire to feel dispassion. Also, think about the state of dispassion.

Have a completely dispassionate mind. Then when the lust comes to you, it will be like a feather of a chicken that is put into the fire.

Without dispassion one cannot go forth in the practice of meditations.

Other things:

See the truth about our bodies. Why do people use scents and cosmetics? It is to conceal the true impure nature of the body. You can see the nature.

It is more disgusting what is inside our body than what we eject.

This body was created by dirt. This is indeed dirt. If opens the body; can see how disgusting is this human body.

This body is like a cesspool. Indeed! It is disgusting! It is disgusting!

Practice bony perception concentration meditation. Access the bony perception instantly when you see the teeth of any person.

When you feel someone is sexy then instantly imagine her impurities.

Associate with dispassionate perceptions often.

When a pig sees some excrement what does it think? Is it happy about it? What is the mentality of pigs? What comes out of our bodies? If someone is happy at impure human bodies saying “sexy, sexy” what is that mentality?

Do not live in the mentality of a pig. If you do, often your next form will be something like that. Therefore abandon that mentality.

Understand the reality. See the truth. This body is impure and disgusting.

Without toothpaste, cosmetics, and perfumes; what will happen to our bodies?

See the impurities of 10 humans, again 100 humans, and again 1000 humans. See the truth immeasurably. Do not get deceived.

Attain 4 form plane meditative levels.

Attain formless meditative levels.

Practice concentration meditations.

Practice wisdom meditations.

When you see a woman, instead of taking signs as she is sexy take signs of impurities in her body. Practice mindfulness of body meditation always till you become able to instantly see any woman in that perception.

Lust comes due to the contact of 3 things. If yesterday there became a lustful thought it created sinful karmas and vanished.

But created karmas will give you bad results in the future. Understand that lustful thoughts do not belong to you. The lustful thoughts became due to the contacting of 3 things. When these 3 things contact and create a lustful thought in your mind, think that you have no ownership of the thought and see the impermanence of contacting 3 things. Thereafter abandon the thought.

Due to the contact of 3 things sensations happen. They are; eye + forms + eye consciousness element, ear + sound + ear consciousness element, nose + fragrance + nose consciousness element, tongue + taste + tongue consciousness element, body + tangibles + body consciousness element, mind + thought + mind consciousness element. Should see that "this is occurring due to the contact of these 3 things".

When a lustful thought comes; instantly practice a recollection meditation.

When a lustful thought comes; see the dangers of lustful thought.

When a lustful thought comes; instantly practice mindfulness of body meditation.

When a lustful thought comes; instantly disrespect and blame your dirty mind while squeezing your left hand.

Think about the great sins you collect by the mind because of your this ignorant action.

If we see someone prepare some food with dirty hands we abandon the food. If we see true nature then we abandon the nature. For it is disgusting to us. See what should be seen.

Read chapter 4 awakening dispassion. Read it again.

Think about the tiny pleasure sense organs pleasuring objects bring. Then think about the massive dangers of sense organs pleasuring objects.

Imagine you are having sex with someone. Then when you have this sexual intercourse; you feel nothing about it. Come to equanimity. You feel the uselessness of this action in various ways.

Imagine the girls you love to have sex with are sick by a disgusting skin disease with a big wound that had made their body growing small worms while she is alive. Many worms fall to the ground when she tries to talk.

The ability to be dispassionate can be developed. The mind is being trained for passion through what you are doing right now.

When you watch porn continuously your mind’s perception changes. Then you may see even a small girl by that perception which you always practiced. It is a natural thing of the mind. To replace that lustful perception with a dispassionate perception; practice a meditation like the Bony perception concentration meditation, Mindfulness of body concentration meditation, or Impurities of body wisdom meditation always. Then if you practice the Bony perception meditation, you will instantly recognize the skeleton of any being without letting in any lustful perception to your mind. If you practice Mindfulness of body meditation you will not arouse passion in your mind even in the ordinary state. This is the same with the Impurities of body meditation.

Every time when you see a woman; remove her all cloths by your mind. Thereafter remove her complete skin by your mind. Practice this recognition always. The dispassion will flow to your mind like a big river.

Experience the high body heat when you are in a state of passion. Also, experience the coolness of the body when you are in a state of dispassion. Recognize the difference.

Experience the fire in your mind when you are in a state of passion. Also, experience the calmness in your mind when you are in a state of dispassion. Recognize the difference.

Print 2 large photos of a beautiful man and a sexy woman. Keep it in front of you. Now, with open eyes see the bones from toe to head one by one slowly, carefully and clearly. One bone stays on another bone. When you did this once, now close your eyes and do the same thing again 5 times. Repeat the process.

You can use x-rays, android or iOS 3d medical apps, skeleton images on the internet for practicing the bony perception.

Truly the passion is a concept. Bodies are impure. What you see by these techniques are realities. You are seeing the truth of the world. Everyone should see the truth.

It is possible to train the mind for dispassion. What you are now doing is training the mind for passion.

Bones of a salmon fish when you just took out from the tin; you feel very weak. Why those bones became extremely weak? It is because of chemical reactions. Someday your bones will have the same fate. Have the bony perception with you always!

You should sleep early and get up early if nighttime disturbs you.

In sexual pleasures or any other pleasure that associates with passion, of course, they have an enjoyment. Of course, it is true. But the dangers that come from them are extremely higher than the little enjoyment. The enjoyment that comes from all such things is like a dream. It only feels at that moment and vanishes quickly.

These porn videos are well edited by using computer software. And also porn stars are well decorated by makeup and various other things. For the porn video; their impurities and disgusting natures of the body are concealed. That porn video is a mirage. Indeed a mirage. That is not reality. That is not the truth. That is not the real nature. Do not let it deceive you.

Use medical apps and software to know the reality of the body. And also, as an aid for wisdom meditations. Also, use YouTube videos that show the true impure nature of the body.

If he is a real man then he has no fear for things that one should not be afraid of and he has extreme courage. Use these 2 qualities to their maximum effect.

More methods:

The porn industry is not as what it shows in the videos. It is filled with drugs, venereal diseases, mental disorders, mental sicknesses, insanity, and most importantly with hell world beings. It is a mirage. Only a mirage.

Have shame to be equal with animals of ignorance.

What is the process or mechanism of a sexual passionate thought? Learn wisdom meditations, then you will understand.

Recall your favourite hot women. Think about their most attractive body parts. What causes them more attractive than other body parts? Now you go in front of her by your imagination. Now imagine she is sick by a dangerous sickness that causes disgusting skin rashes. Now feel the malodour of her body. Now recall her nails and other body parts and imagine as I taught you before. And also separate body parts by your mind and penetrate.

Think about the dangers of lust and giving pleasures to 6 senses as a man.

Realize the Deceitfulness of women.

The power of the king is correct leadership. The power of the thief is weapons. The power of the man is wisdom. The power of a woman is hatred. Understand these facts too.

If you think about thoughts that are necessary to start masturbation for 1 hour, then practice the correct perception for 3 hours. If you think wrong thoughts for 3 hours then practice the correct perception for 9 hours. If you think wrong thoughts for one day, then practice correct perception for 3 days continuously. Do not stop it. Resolve firmly not to watch porn.

Penetrate every man and woman and animal body. See what is inside the body. Imagine the body parts. Try to recognize the size and the colour and the shape and the true nature of those bodies. Do not miss any body. Make it a habit.

In our past lives, we had too much desire for forms, sensations, perceptions, formations, consciousnesses.

Take a deep rest. Now think about the source of the thought. How did this thought come to your mind? Trace this back to the source. Do the reverse engineering.

Everytime when such a thought comes to the mind; do not react. Do not be fast. Do not go to any reaction. Stay still.

If there is anything, any equipment, in your house that causes the arousing of sexual desire, then consider removing it.

Imagine your favorite hot & sexy female bodies with beautiful garments. Now by your mind remove her cloths slowly one by one. Now imagine her naked body. Now separate her head from her body. See the blood oozing from both parts of her neck. Now separate her both hands one by one. Now separate both her legs one by one. Take her right leg by your imagination and remove its skin. Now you see flesh with blood. Now separate her flesh. When you try to separate her flesh in her right leg it occurs nerves. Separate nerves too. Now you find her white bone. It has red stains of her blood. Now, by your imagination undo everything you did, slowly creating the woman who was before with a nice sexy dress. Do this mental exercise 20 times per day.

Try to trace the source of sexual desire. Do this as much as you can. Stay without many duties. Give rest to your mind.

Have a photo of a great prophet who was in complete dispassion. Everytime a sexual passionate thought comes to your mind look at the prophet whom you honour, who was in complete dispassion. And arouse honor to him in your mind.

The body of a woman is more malodorous than a man's. That is why they use perfumes. They cannot exist without perfume. Realize that fact. The hidden reason for that is their high passion.

When a lustful thought came, you can pay attention to some other task you like.

Is there anyone you worship? If so when such a thought came you can worship him by your mind.

Worship either your prophet or men who are more virtuous than you. It generates merits. Recollect about supreme Rishis – the divine men.

When you masturbated after watching a porn video you lose the lust for a moment or when you are in a calm mind you will feel a high dispassion. When at any time you feel dispassion, use the power of dispassion to arise more dispassion by penetrating the bodies of your favourite women.

There are 3 things in this world that are highly shameful. They are; if any man willing his own pleasure if hurts other living beings that man is shameful. This is the 1st shameful fact. If there is any country that is ruled by a woman that whole country is shameful. This is the 2nd shameful fact. If there is any living being who is charmed by women, then that all living beings are shameful. This is the 3rd shameful fact.

Often the body of a woman looks very beautiful due to the beautiful garments and the bikini she is wearing. It combines with our wrong recognition. If women live nakedly there no is beautifulness in that body. Realize that fact.

Stress and mental or bodily sicknesses also cause an uncontrollable sexual passion.

The influence of inhuman beings or black magic also causes an uncontrollable sexual passion. Check for them too.

There are some ways to recognize if you are influenced by an inhuman being or black magic.

Often women do black magic to charm men. Such a charm is often given by using a food. (Uses of black magic charms are rare by men)

Know that mind is uncertain and cannot be trusted. Therefore if you find something or someone or someplace triggers sexual thoughts; just leave it immediately.

Many things happen around you when you masturbate while watching porn videos. The first thing is your relative invisible beings are looking at you and become angry at your these actions. The second thing is there are many inhuman beings who love this your action. These ghosts that I mentioned latter are nothing but humans who did the same thing which you are now doing or who had high lust when they were human beings. They gather around you and become happy at your this action. They enjoy your this action. As you enjoy other people do sex, watching porn; they enjoy watching you.

These things can only be known by the divine eye. If ordinary people do not have the divine eye; they should either try to acquire it or should trust the words of truthful sages who have the divine eye distinctive intelligence.

There are types of inhuman beings who had extremely high lust when they were human beings and were born in unvirtuous women’s private body parts. When they were humans they had uncontrollable lust and when they died their last thought also was a lustful thought because that is what they practiced and liked. And according to that final thought, their birth consciousness goes to a private part like the armpit of a human woman who is unvirtuous and is born spontaneously. This is how such ghosts are created. The invisible inhuman world is limitlessly bigger than the visible human world.

Another fact I should mention. If the influence of inhuman beings who like lust becomes higher; then the human being may feel “I need to masturbate now”, “I should watch porn now”, “I should touch my body lustfully”, “I should be more sexy”. If you suspect you are under influence of inhuman beings, there are some things that you can do.

In order to avoid this fate, several actions can be taken. Firstly should not live half nakedly, cover your body as much as you can; even when you are in your own house or even when you go to sleep. Secondly, you should start protecting the 5 virtue precepts of lay people. Thirdly you should practice meditations. In the beginning; these ghosts certainly dislike your these actions and will try to harm you or take you back into lustful states. But you should stay like a firm mountain and continuously practice these 3 steps without surrendering to their influence. And when you do not stop practicing these 3 steps and grow spiritually; then these ghosts cannot stay with you or attack you anymore. They will leave you and also primary gods around the earth will give you the protection that they can give you.

This is the method to destroy the power of such sinful inhuman beings. This is a great problem now upon earth only sages see by using the divine eye.

Download to your phone some photos of the most beautiful women that catch your attention. Now put it on full screen and penetrate her body with wisdom, see her body parts with blood inside her body. Think about the causes of the creation of such body parts. What makes her body parts healthy? She was an embryo once. She was a very small child once. How did she grow into such a big person? How did her body parts grow? Think about causes. If causes change, then will she be the same person who you see in the photo? Now you will feel a great happiness that can only be achieved by wisdom meditations.

Realize, that there are more pleasurable things in the world than sexual pleasure.

All young people someday become elders then they become grandfathers and grandmothers. With ugly skins. Realize that fact.

Make a list of what triggers you. Next to them, write what can you do easily to surpass the effect of all triggers. And when a trigger is trying to arise sexual thoughts in you, quickly do something listed next to that trigger.

It is the nature of the consciousness element giving more sensations about anything if thinks about it. Because it gets focused onto it. Therefore do not think unnecessary things.

[If you need, You can print this chapter and can keep it with you. Closely.]

A list of new habits to be formed:

Here’s a list of new habits to be formed. You can do one or 2. Pick up the easiest ones for you.

Practice a suitable meditation daily for 2 hours per day.

Read this chapter according to a timetable.

Make a habit of drinking a cup of hot water every time a sexual desire comes to your mind.

Do powerful meritorious actions often and collect meritorious karmas.

Go to a women’s hospital. Look at the sick women. Carefully analyze. Stay there for 1 hour. Do this at least 4 times per week.

Sleep like an Arahant monk who is void of desire.

Go outside, go to the nature, sit under a tree in full solitude and wait for an hour. Do this daily.

Do not think many thoughts about various things. Have fewer duties.

Fix your attention on one point. Do the Trataka yoga exercise. It is included in this book in Chapter 11 under Hatha yoga sub-chapter.

Before you go to sleep or when you are on bed waiting for sleep, imagine that you have been a man full of dispassion. No woman, no porn video can penetrate your dispassion. In front of your magnificent dispassion, they become very weak. You feel no passion. You feel no desire. In front of all. Do not break this habit because of anything.

In order to maintain a state of dispassion; always live with sages by your mind. Remember those godly men, divine men who went on the path of greatness and attained the supreme enlightenment, who were completely dispassionate like a great mountain. Remember about them always. Adore them.

Strengthen your karma against passion. Give as much as dispassion thoughts to others. Teach others about the dispassion. This will heal you automatically, eventually.

Recognizing conceptual lust:

Recognize the conceptual lust wisely. Let’s discuss about this with 2 examples. 1st example is a gem.

What makes gems very valuable?

1) Due to the colour of the stone.

2) Because of its glowing nature.

3) Due to the rarity.

4) Due to the different nature of chemical technology.

5) Because people consider gems are worthy.

Then one day a sudden rain of gems falls down. Everywhere you look at, you can see many thousands of gems. Blue, red, green, rose, yellow, mixed colour gems are everywhere. In your garden and on the roads also. Everywhere is filled with lots of gems. Now, society immediately changes.

1) Due to the glowing nature of gems, these gems become an annoyance for the eyes.

2) Because gems are not rare anymore, wearing gems becomes a fact for shame.

3) The value given by the society for the gems also changes. That value becomes equal to pieces of rocks. And gems become completely worthless.

Now a problem comes up. If the worth changed, where was that previous worth of gems, what happened to the worthiness? Those values were given by us.

When loses things that we gave a value; we come to sorrow.

When receiving things that we gave a value; we come to happiness.

Therefore, is it a wise action to become either happy or sad at various things in the world which we ourselves gave a value?

Now you should think cleverly and answer. Use wisdom.

2nd example is a woman. In a club, there is a woman dancing in front of 2 boys. One boy says; "wow she is beautiful and sexy". The second boy says; "I don’t like her, she is ugly and unattractive".

Now I ask you, why for one form 2 different ideas?

If there came 2 views by 2 persons about the same woman, then may there be beautifulness or ugliness in her form? Or is it a personal concept of a particular person? Is it a concept or a really existing thing?

Therefore know that everything which you come to know by consciousness element which are forms, sounds, odour, flavours, and tangibles; do not contain lust.

They do not consist of lust! They are not made of lust!

They don't contain desire at all!

Realize the true nature!

If those things have lust, then everyone should feel the same about the same thing. Therefore realizing this conceptual lust clearly by wisdom and then comparing the true nature with all other desires; live happily making your mind under your control.

Realizing this true nature gives you the capability of controlling your own mind by yourself.

Chapter 24: Who are Seven Rishis? 卐

Chapter 24: Who are Seven Rishis? 卐

There are 7 rishis in the world. They are;

1) The hermit, the ascetic who has either formless or form meditative levels is the first rishi, sage.

2) The Buddhist Arya monk who has attained the first fruit of the noble 8-fold path is the second rishi.

3) The Arya monk who has attained the second fruit of the noble 8-fold path is the third rishi.

4) The Arya monk who has attained the third fruit of the noble 8-fold path is the fourth rishi, sage.

5) The Arya monk who has attained the fourth fruit of the noble 8-fold path, the Arahantship is the fifth rishi.

6) The Alone Buddha is the sixth rishi.

7) The reverend Omniscient One, the supremely enlightened one, the teacher of gods and humans, the Lord Buddha is the final rishi. The seventh rishi. The seventh sage. Therefore he is called the greatest rishi and the sage of sages and Muni Muni. He is the Muni of Munis. Saint of saints.

The above-mentioned sages are the 7 rishis, 7 ascetics in this world.

These seven rishis are considered as supreme by all the wise men in the universe.

It is very important to know about them for you are trying to be one of the first 5 rishis. In this present life, you can be one of them.

A first-level rishi sometimes may not have a special uniform appearance. But an ascetic’s uniform is the yellow robe. It is an ancient practice.

An ascetic wears an astringent robe to identify him quickly by others as an ascetic but not as a layman. If others recognize him as a layman, they will commit dangerous sins. But by wearing the astringent robe; we avoid such mistakes.

The yellow robe and the good word are the 2 flags of rishis.

A first-level rishi does not have discipline precepts to protect. He only protects 4 categories of virtue. The discipline precepts come with organizations, specially with Buddha’s organization.

A first-level rishi is an independent ascetic. That means he can do whatever he wants. He can follow any yogic path.

For example: one rishi may follow the Kundalini yoga science while some other rishi follows Maha yoga science and another rishi follows the noble 8-fold path.

According to the honorable status here I have mentioned all types of rishis till the greatest Rishi who is the reverend Omniscient One. He has the Omniscient intelligence. Therefore he knows all.

3 types of Rishis:

There is also another categorization of rishis according to 3 types. That is;

1) Brahma Rishi.

2) Deva Rishi.

3) Raja Rishi.

Who is a Brahma Rishi? Those who start a their own linage, generation, clan by their blood are Brahma Rishis. They do this by using their supernatural powers without any type of sexual intercourse. Gautama Rishi, Mathanga Rishi, Krushna Rishi are examples of Brahma Rishis.

Who is a Deva Rishi? A Rishi that comes from a linage, a generation, a clan of a Brahma Rishi is called a Deva Rishi. Shakya Muni Siddartha Gautama Buddha comes from the linage that was created by the Gautama Rishi. Therefore Buddha is a Deva Rishi.

Who is a Raja Rishi? Those who come from a royal family, whose father and mother were a king and a queen, those who abandoned the royal throne and became an ascetic are called Raja Rishis. Shakya Muni Siddartha Gautama Buddha comes from a royal family. His father and mother were a king and a queen. He abandoned the royal throne and his kingdom and became an ascetic. Therefore, Shakya Muni Siddartha Gautama Buddha is also a Raja Rishi.

On omniscient intelligence:

What is the Omniscient intelligence? This is an especial intelligence which uncovers all to the person who has acquired it. This intelligence informs and shows everything, all the information about anything in the entire universe. For this special intelligence, distance is not a barrier. Also for this especial intelligence, time is not a barrier. Therefore the greatest sage who has it can see the past, present and future. All are uncovered. The greatest sage who has it may not dwell in that intelligence always. That means he needs to enter into this especial intelligence. Nevertheless, the entering into this especial intelligence only takes a time of less than opening a closed eye. It is such fast.

When he is not inside that especial intelligence then he cannot know. This great intelligence is somewhat similar to the divine eye or divine ear. But the power of this especial intelligence surpasses all other intelligences. The divine eye and divine ear intelligences can even be acquired by a 1st level rishi in this present life. But the Omniscient intelligence cannot be acquired such easily. Also, the divine eye and divine ear have limits. The man who wishes to achieve the Omniscient intelligence must collect high merits. For this, spends a very high amount of merits. He will have to sacrifice and give his kingdoms, his wives, his children, and his blood, his limbs and his life, and his everything in billions of lives.

The amount cannot be measured actually. It is an uncountable amount of lives. Therefore the possessor of this extremely powerful magnificent intelligence is called the greatest Rishi, the reverend Omniscient One! There is none in the universe who is higher than him.

The person who wishes to attain the omniscient intelligence to help the universe is called the great bodhisattva. Maha Bodhisattva is also a synonym.

Any man or woman, if hurts or disrespects these 7 types of sages mentioned earlier by me; painful dangerous hell worlds are available for them.

Examples of first-level rishis; The worshipful Anushishya. The venerable Kisawachcha. The honorable Attaka. The great sage Vaamaka. The great rishi Vaamadeva. The admirable Wessamiththa. The venerable Yamathaggi. The worshipful Angirasa. The great rishi Bharadvaaja. The honorable Waasetta. The wise Kassapa. The esteemed Brigu. The great rishi Asitha Kaaladewala. The great rishi Pathanjali. The venerable Maha Avathar Babaji. The venerable Lahiri Mahasaya. The noble Swami Narayanananda. The worshipful Yogaswami. The great sage Ramana Maharishi. The venerable That Wale Baba. The worshipful Sathya Sai Baba. The noble Swami Sivananda Saraswati.

These are some names of first level rishis who lived upon this earth which you are now standing on. May the names of these worshipful divine men – god men; will stay in the hearts of all humans for a long time. The author – I have great respect for these divine men. These divine men were real saints among many fake saints.

Chapter 25: A manual for a life of asceticism. 卐

Chapter 25: A manual for a life of asceticism. 卐

Student, I must first mention the value of an ascetic. You must know that. In this world, if it does not have any ascetics; the world is lost. The world perishes. The world is destroyed.

Why? Because it is the ascetics who keep the righteousness on earth. Without ascetics, there is no peace of mind for all lay people. Ascetics are the backbone of a peaceful society. Because ascetics teach righteousness and the road to heaven.

Ascetics keep society in peace. If ascetics were not on earth then the earth will be no more good to live in. Then none can live on the earth. No lay person can live on the earth.

Why? Because then people become equal with animals. Because people lose shame and fear for doing sins. Because people harm all other beings. Because people steal other people’s goods without hesitation.

Because people kill other people without hesitation. Because dharma vanishes. Because justice vanishes. Because people have sex with any person uncaring of their connectivity to him or her. Because people rape small girls. Because people sink into the ocean of ignorance.

Because people lose their businesses. Because people lose their earnings. Because governments run without righteousness. Because people come to great hatred. Because criminals rise everywhere.

Because people kill their own mothers. Because people kill their own fathers. Because people kill their husbands. Because people kill their wives. Because people do not respect elders. Because people commit many sins. And be born in hell worlds.

All these happen without the teachers of dharma. All these happen without the guardians of righteousness. All these happen without the ascetics. Therefore know that; ascetics are the backbone of the righteous society. This applies to the entire earth.

Now, in this present time, in the world; you see ascetics. Yet there are too many crimes. Too much unrighteousness. Too many fools. If so; imagine the world without any ascetics. You may now realize how dangerous it will be.

All ascetics are the guardians of righteousness. By this only one simple fact; an ascetic either younger or older; should be worshipped by all lay people.

Becoming an ascetic by abandoning everything is the hardest thing in the world. All else is easier than that.

All lay people are living a happy secure life thanks to an ascetic who lives on this earth. Ascetics are the guides to the ignorant blind society. The world may have already come to a fearsome place where no living being can live if there was no ascetic since ancient times.

Protecting dharma is the highest service that happens from an ascetic to the world. If no ascetics on earth, then there is no dharma.

By listening to the dharma of an ascetic; lay people go to heaven worlds. Lay people come to the enlightenment. Some people themselves become ascetics. Some people listening to the advises of ascetics increases their wealth.

Listening to the advises of ascetics kings govern countries righteously. Listening to the advises of ascetics some people protect great virtues. Some people learn arts and sciences.

By taking the advice of an ascetic; people prosper. From ascetics, some people learn practicing of meditations and attain bliss and divine pleasure in this present life.

In a world where people kill each other; an ascetic kills not even an ant.

In a world where people steal from each other; an ascetic steals not even a grain.

In a world where people cannot live without lustful thoughts; an ascetic lives in complete dispassion.

In a world where none can live without sexual contact; an ascetic lives in full celibacy.

In a world where everyone speaks falsehood; an ascetic only speaks truths.

In a world where everyone is hateful; an ascetic lives in none-hatred.

In a world where none can abandon the greed; an ascetic has abandoned everything including wealth, having sex, women, and his own family.

In a world where none can live with a small food or one meal; an ascetic lives only by a little food.

In a world where everyone is afraid of living in the forest an ascetic lives in a forest in complete solitude without a second person.

An ascetic does no sin. Because of the high virtue of an ascetic; the ascetic is extremely higher than lay people.

There is none equal to an ascetic by the value. Because the powerful consciousness of an ascetic delivers a great karma to the both persons who alms give and who attacks; equally. In this world, an ascetic means a fire. Indeed a great fire!

An ascetic blazes due to his great virtue. Do not play with that fire! The greatness of karma that delivers by an ascetic comes in many thousands of, millions of, trillions of lives. Like a wheel of a cart comes after a bullock.

If a person sees an ascetic and then thinks by his mind as “oh what a useless disgusting sinner, cannot do a job, what a beggar” then he immediately adds a great sin to his consciousness that gives him many woes in millions of lives. Such is the cost of that wrong thought!

If a person sees an ascetic, then looking pleasantly at him and thinks as “what a great monk, what an honorable character, what a virtuous person” then he does a great merit instantly.

Just by thinking like that; in millions of lives, he will not get any diseases of eyes. He receives eyes like gems. He never becomes blind. Such is the power of an ascetic.

By thinking that is small; there are 4 things in the world that one must not ignore. They are; the serpent, the fire, the prince, and the ascetic. Any person who neglects these 4 by thinking it is small; he is destroyed by his own actions.

Play with a serpent thinking it is small; you are dead. Play with the fire; an entire area is burned and destroyed. Play with the prince; you, your family, your relatives all are dead. Play with the ascetic; come to ruination in millions of lives. Therefore know that; the power of an ascetic is immeasurable.

Becoming an ascetic by abandoning everything is the hardest thing in the world. All else is easier than that.

In order to be a high ascetic – one should make his mind and body. An ascetic has to tolerate everything. Including disturbances of natural environments.

He should prepare his mind by using dispassion and equanimity. And he should prepare his body to tolerate; heat and cold, wind and rain, any food, any place for sleeping, mosquitos, and insects.

I recommend doing body exercises when it is necessary. The man who cannot prepare his mind and his body for an ascetic life; should never become an ascetic. Astringent robes are not for the weak man.

This is why without being a real ascetic; men abandon their robes and run back to useless passions. Of course, the person who is inclined to sins is not suitable for the supreme yellow robes!

Astringent robes are the flag or rishis.

How can a lustful man who has sinful wishes wear the astringent robes for a long time? Indeed! He abandons his robes and runs to the impure world again.

A true story:

I will tell you a true story that happened in ancient times. Once upon a time one and only son of a king became an ascetic in the forest.

Later his father came with the army into the forest to see him. Looking at the ascetic’s body he was amazed! Because the beauty of the prince now the ascetic; has only grown.

The king seeing his beautifulness asked, “you eat tree leaves yet you are very beautiful now, your skin is very bright now, how could this happen?”.

And the prince who is now the ascetic replied “I sleep alone on the mat made of tree leaves. Because of that alone sleeping; my body becomes shining”...

“Bodyguards who are armed with swords are not around me; that alone sleep which is pleasurable makes my skin colour beautiful”...

“I do not come to sorrows by thinking about what happened in the past. I do not have any wish for the future too. I just live in the present moment”...

“Because wishing for future and coming to repentance about the past; fools get dried as bamboo sticks which were thrown away to the sunshine”... This is that true story.

Truly the fool cannot live the ascetic life. There are too many difficulties in asceticism where fools retreat.

How can he do the asceticism if does not control the mind that runs into the passions? The ascetic who lets various lustful thoughts to rise up; is defeated in the battlefield of asceticism.

An ascetic is a soldier. His targets are, destroying desire and ignorance. Now, pay your attention well my son.

Celibacy can be protected in 2 ways. They are; as a layman and as an ascetic. When protecting celibacy as a layman, a person resolves firmly on avoidance from non-celibacy precept instead of avoidance from having sex with other people’s wives precept. This is the only difference. And this is the correct method.

Unsecure ascetic life:

Student, here I teach you the path to stay alone in the forest as an ascetic. That means; neither living in temples nor in forest monasteries. That means; a dangerously unsecure life. That means; a life that is harsh. That means; living with wild animals. That means; you will not receive good foods every day. That means; no bathrooms. That means; most probably living in the darkness. That means; traps of hunters may be everywhere. That means; drinking water from a river or a lake or a fountain. That means; complete solitude. That means; a life which is completely sacrificed for either practicing meditation also known as the mission of ending rebirth. You must first understand these things carefully before entering into the forest as an ascetic.

My son, when you abandon your house, your vehicle, your job, and all else that belongs to you; there are always thousands of people to grab what you abandon. This is a fact.

You still have time to be correct. Do not come to any sorrow about anything.

My son, the love for residence is low. The love for women is low. The love for dresses is low. The love for association with a crowd is low. But the love for taste is the lowest. Therefore do not think about foods.

The man who eats with sanity and takes only the appropriate proportion of food will have less pains. Protecting the life, the food will be digested slowly.

Be certain and keep your 4 types of virtues in perfect cleanliness. They are; the commandments virtue, the correct livelihood virtue, the sense organs virtue, and the requisites virtue. You must protect these all completely. It is easy for an ascetic.

The ascetic who protects these 4 categories of virtue takes concentration very faster.

If you can; try as much as you can not to depend upon other people.

If you can; avoid keeping foods with you – in your place. Storing foods arise craving. If you have any possibility of avoiding it; then avoid it. It is better. It is always better. But it is not essential.

Ascetics think neither about the past nor about the future. They stay in present. Hence their body colour blazes. Fools, thinking about past and future dries like bamboo sticks that were cut and thrown onto a rock.

Your ultimate goal is ending desire. Abandon all your desires bit by bit. Supreme enlightenment is a synonym.

Renunciation from passion and hatred is possible. Renunciation from all sins, the Renunciation: it is a possible action.

Becoming a man is a great thing. This great manhood must be used for asceticism. Then only one may take the greatest good that can be achieved easily by the manhood.

When you sit for meditating mosquitos and other insects would bite you. Tolerate them all. Do not react to any unnecessary thing. Keep unifying your mind.

Nothing will disturb you when you acquired the 1st concentration level.

A man should start his ascetic life when he has the strength to do so. How can one protect virtues properly and attain concentration when he is weak, sick, or old? The younger the better. Therefore, your ascetic life is now or never.

If it is necessary to stop thinking; then do it. Do not get distracted. Often it is the desire that disturbs like a river of thoughts.

Abandon the wrong thought while staying in your current posture and without changing your posture.

The fear of death must be conquered. You may not take this path with the fear of death. You will not love your life. Practice meditations whole-heartedly.

Now you have black hair, now you are strong, now is the time to move on this path. Why do you waste time on petty things?

In the future, there comes a time when you are sick and weak. Then it is not the time to practice meditations and think about the advice of Lord Buddha.

In the future, there comes a time the war is started and people move here and there for safety and distrust each other thinking that is a spy. Then it is not the time to practice meditations and think about the advice of Lord Buddha.

In the future, there comes a time when is unable to find food. Then it is not the time to practice meditations and think about the advice of Lord Buddha.

Late people are like dead people. For they can do nothing now. So don’t be late.

First days of our Bodhisattva:

I will show you some information about the first days of reverend Omniscient One as the great Bodhisattva before attaining the supreme enlightenment. So you may learn something from that.

The great renunciation happened. king Siddhartha became an ascetic near the Anoma river.

After the great renunciation of king Siddhartha who was now an ascetic, came to the Anupiya mango forest which was near the border of the country Malla. He, since his childhood, lived a luxurious life as a prince and a king in his 3 palaces crowed by guards and many people. It is now he came to the full solitude.

Hence with great happiness about the current his ascetic status and thinking about the universe he spent his first 7 days in the Anupiya mango forest. Then he started his journey to find a teacher who knows the true path for the distinctive freedom from all grief.

The most notable 2 teachers were rishi Alara and rishi Udraka. But they did not have the true path for the distinctive freedom from all grief. Rishi Alara and rishi Udraka’s teachings were for the Brahmic bliss only. Hence he abandoned them and continued his journey again finding a medicine for decaying, getting sick, death, and all grief.

Student, I am writing you skipping many other details. I will only show you what are the most important things which you can learn from. After that, he came to the area named Gaya. Siddhartha Gautama rishi stayed there for some time.

He thought “2 wet wood rods will not give fire no matter how hardly rubbed. Like that those who have sense desires, passions, and an environment filled with them; cannot attain the supreme enlightenment. Even so, I have now abandoned both of them completely. I am capable of achieving the supreme enlightenment now, I should try it now”.

After that, he came to the forest near the river bank of Neranjara. A village named Senani was close. He thought “this is the perfect place for an ascetic”. Now, in Siddhartha Gautama rishi’s first days he did the loving-kindness meditation. Next, checked what are the dangers for an ascetic who lives in the forest. He saw the dangers and thought “for an ascetic who lives in a forest; sinful states of mind, speech, sinful actions are the dangers. I have none of them. I have none to fear”.

Now the reverend ascetic Siddhartha Gautama staying in that area, started his difficult exercises for attainment of supreme Omniscient intelligence. He reduced his food bit by bit. Because of this, his body became very skinny day by day. Finally, it became just a set of bones covered by skin.

When he touched his stomach he found his bones. When he touched his skin his body hair fell off. With time his body changed very much making him hard to recognize. Villagers who saw him said various things about him. Some said he is dark brown colour now. Some villagers said no the reverend ascetic Siddhartha Gautama is black colour now. His difficult exercises for the attainment of supreme Omniscient intelligence came to such a high state. Yet he never discouraged. By doing the highest difficult exercises for the attainment of supreme Omniscient intelligence he couldn’t make it happen even after many years. No any special intelligence or any other profit could make from that extremely painful exercises.

Then one day he thought “in this world if someone does extreme difficult exercises with the hope of obtaining the liberation they are either equal with me or lower than me. There is none who is higher than me. There is none who can do these extreme difficult exercises higher than this. Even so, I did not achieve the supreme Omniscient intelligence the Buddhahood. This must not be the correct path for the Buddhahood”.

After that, he decided to follow the middle path policy for the attainment of supreme Omniscient intelligence. And later he went to the village for alms to strengthen up his body for Anapanasathi meditation. Because with a weak body that meditation cannot be done.

After having the necessary foods, within 2 weeks his body became somewhat strong. Now seeing this there sometimes comes thoughts to his mind like “my body is fine now, my body is strong now” then immediately he thinks of that thought as a lustful thought and abandons it. And again resolves firmly not to think any thought like that.

When he sees the beauty of the forest, beautiful birds, beautiful flowers or the beauty of the river then suddenly occurs thoughts into his mind as “this is beautiful” then immediately he thinks “alas another passionate thought came to my mind” and he abandons that thought immediately. Resolves firmly not to think thoughts like that again. He abandoned even such small things.

Sometimes because of high coldness, high rain, or high warmness, his mind shakes a bit. Then he considers such thoughts in the side of hatred and immediately abandons them. When he goes into the village from the forest for alms, he sees mighty big animals eating weak animals and people who are in various states of woe. Now seeing them his mind becomes distracted. He even considering a such small thought as a harmful thought; abandons it immediately. And resolves firmly not to think such thoughts again.

He now abandoning the both wrong paths which are about giving high luxury to the body and giving high pain to the body, moving on the middle path policy to the attainment of Buddhahood, separated all thoughts into 2 categories as; meritorious thoughts and sinful thoughts. Student, remember, I have written this information skipping many other details and scenes.

Try to be equal with the courage of the reverend Omniscient One when he was under the Bodhi tree. It is; “If my skin, my nerves, my bones remain; may they remain. If my flesh and blood become completely dry; may they dry. By any great perseverance of a man, by any power of a man, by any valour of men, should come to a certain enlightenment to a certain gnosis; I will not stop my endeavour without coming to it”. And also he thought “it is better to die in this great war which is against sins, than live as a loser”.

“Form is a wodge of suds. Sensation is a blister. Perception is a mirage. Formation is a core of a banana tree. Consciousness is a delusion.”

Forms – sensations – perceptions – formations – consciousnesses are the universe. Abandon that universe that is a cause for all grief.

Even the smallest thought of lust or hatred should be abandoned quickly.

My student, have faith, fear none. You may go to the village in the morning when you feel this is the appropriate time for receiving alms. You should have sanity on your ascetic virtue precepts.

You must not wear any slippers when going for alms. You may go on barefoot. Always remember that you are now not a lay person and you are now very different than them. When you are walking into the village you may look at only 6 – 8 feet away, eyes downward, looking at the earth, with complete control of your 6 sense organs. You may stay in front of a house in a position of that people in the house can see you.

Often it is in front of the main door. Stay neither very closer to the door nor very far away from the house. Often 3 – 5 metres are fine. Stay in complete silence for about 5 minutes. If you feel like there is none in the house then you should leave it. You may go to maximum of 6 houses in the village. 6 houses may provide the necessary food for you. Now, remember that you are outside the forest and this is the village. You may take maximum of 3 large spoons of rice and 2 spoons of curry. But these are maximum amounts. Often it is enough 3 houses for necessary amount of food. You must remember not to be a trouble to lay people. When any person gives alms to you do not look at their face. After taking the alms bless that person very shortly. Then come to the staying place silently.

You may only talk with any lay person if they ask you a question. After you have received enough food then come back to your staying without changing your posture. Entering posture and leaving posture should always be equal. In this whole journey may you go with an easy meditation. This keeps your 6 sense organs well controlled.

When you are in the forest and working on the path of purification and if someone comes and hurts you either mentally or verbally or bodily then you may speak this to him or her. That is; “if a person collects a great sin by mind or by speeches or by actions, that person be born in a hell world. That person cannot hide from his own karma even tries to hide in the middle of the ocean or in the middle of a mountain. Karma divides beings. May the universe will exist according to the causes and effects”. Then you may spread kindness toward him. You may do nothing other than this. Keep your mind stilled. Remember? The utmost asceticism is tolerance. However, if you find the place you are staying is a danger for the celibate life, then my son you may change the place for a more secure place as soon as possible.

You must have some level of concentration power. Before we ascetics enter into the forest, the first thing we do is resolving firmly as “may I will not meet dangerous wild animals and traps”. It is essential. If your spiritual power or concentration power is good you will not get any harm. Nothing, no harm. You will be safe. That is why I tell all lay people who wish to be an ascetic to practice concentration meditations and wisdom meditations before they become ascetics.

Virtue is further purified by practicing meditations.

It is possible to see in the night like it is in the daytime if you gain the necessary level of concentration power. You may see in the night by the light of concentration.

(The reverend Omniscient One has said, as a man has too many paths to get into the ocean; there are many paths to get into the true community of monks. To read all of his advises on that matter, follow the Chula Achcharasanghaatha sutta. If there is a small wrong in one’s virtues; that is erased by practicing meditations.)

Foods of an ascetic:

An ascetic have 2 options for receiving foods. They are;

1) Living by alms of people.

2) Living by eating fruits and tree leaves in the forest.

Living by alms of people is done by going to the village in every morning. Also it is called ‘Pindapathaya’.

How to live only by one meal per day? Destroy the craving for food at first. Then before you eat, drink 2 cups of water. Then take your breakfast. Now after you finished eating, drink water equal to an amount of 6 table spoons. Do not take more than this. After 6 hours drink a bottle of water. A full bottle. Then on, you take water till the next morning as necessary. You will feel either less hunger or no hunger at all. This is the correct method. This practice makes you healthier. You will only need these all things before you develop the meditation powers.

The ascetic; if he has no craving for foods he can live easily. Hunger cannot win him. Now, how does that happen?

When he has no craving for foods, when he does not think about foods; his body juices do not flow to his stomach. Acidic juices are stopped. His body stays cold. His stomach stays cold. Therefore he feels no hunger.

Living by eating fruits and tree leaves is now explained by me.

In the forest, you may be able to find fruit trees. If so, you can collect those fruits into a bag and bring them to your staying place.

Wash them well to be clean before you use them. That is all.

These things are called ‘living by natural ownerless trees’ and ‘living by fruits just fell it on its own’. Also known as ‘pawaththa phala bhogi’ and ‘swayan pathitha phala bhogi’ respectively.

If there are no fruit trees. Then the only option available for you is eating tree leaves. You can do that in 2 ways.

You can just eat immature tree leaves. Buds of trees. They are eatable. Make sure about the cleanliness in all of these actions.

Also, flowers are eatable. Fruits that monkeys eat are not poisonous.

The other method is using some vessel or pot, boiling tree leaves till they become eatable. You can find plenty of dry woods in the forest. You can use a lens or a lighter to start a small fire.

You only need these things in the very beginning. When your concentration meditation practice develops, you can heat anything without those equipment. Also at that stage, you do not care about foods anymore. Living is also not the goal of an ascetic.

Also, another fact that I should mention is if you are highly virtuous it is possible to live without taking food. How? By using the divine juice. It is entered into your body through the skin by gods.

The divine juice is a thing that gods eat. It makes you healthier, stronger and you look ageless. The decaying of body is slowed down by the divine juice. Due to the greatness of divine juice; you will feel no hunger for many days.

These are the ways of ancient sages. These ways are blameless and righteous. These ways are praised by wise men, gods and rishis. The ascetic who follows these ways; does not associate with sins.

Also, I should mention that Sitali Pranayama exercise ceases hunger. That Pranayama exercise is included in this book in chapter 11 under the sub-chapter Pranayama Technology.

In the end, what I recommend is living by eating fruits and tree leaves in the forest. Because if you go to meet these modern people; most likely you will be destroyed.

Health of an ascetic:

By sitting in the same place for a long time there can occur constipation. This can be avoided by drinking more water and continuously doing walking meditation for 2 to 4 hours. Drink at least an amount of one bottle of water before starting walking meditation. As I mentioned earlier, these all difficulties occur before he develops the meditation powers. After that, a yogi dwells in ease.

Preparation of robes:

Colour of robes should be either astringent or yellow or brown. These are the suitable colours for an ascetic. Robes can be sewed by yourself. You should use a belt made of cloths or similar things which are not like lay men’s belts for your inner garment. Various colors or fancy things are not used by ascetics. Have only the essential amount of robes. That makes the life of an ascetic easier. You can also buy robes from a shop. Robe is essential because that is one thing that makes an ascetic different than others by appearance. So people will know you immediately as an ascetic. The robe is prepared by using cut pieces of cloths. An ascetic uses ownerless pieces of cloths which were abandoned on roads or garbage collected places etc. If there is any doubt about the owner of the abandoned pieces of cloths, then the ascetic should check that pieces of cloths for 7 days maximum. Ascetics prepare robes in this manner so even thieves will not want the robe of an ascetic. So the ascetic is free from the fear.

Staining robes:

You can use artificial dye or natural dye. If uses artificial dye use these colors; astringent or yellow or brown. Natural dye is prepared as follows. Collect a lot of dry leaves and put them into a large vessel. Put water and then boil it. Put robes into it and by using a stick, roll and press, let robes get stained. Boil with robes inside the vessel. Do this at least for 2 hours to get stained properly. You can use woods and any other part of a tree for getting astringents.

The residence of an ascetic:

A real ascetic does not have an attached residence. He has no permanent residence. Even if he lives in the same place for a long time; he should not love it.

The best residence for an ascetic is the forest. Under a big tree. A place 2 kilometres away from a village can be recommended. Truly, these days an ascetic can live neither in a temple nor in a monastery. Because there are too many disturbances for a real ascetic in temples and monasteries. A real ascetic cannot live with fake ascetics. To find out good solitude and peace in the mind; a forest is the only option men like us have. The outer world – the society; hurts spiritual seekers unbearably.

Student, kill your fear of living in the forest. It is the first thing to do before you become an ascetic.

Big trees that do not have much decayed trunks, big trees that neither dangerous animals nor birds like bats use much, big tree holes that have enough space, and rock caves can be useful.

If your mind becomes fearful; your mind will not get concentration. So always choose a safe place.

If you have any possibility it is okay to make a small place by using timber in the forest. The residence is used only for practicing meditations safely. It is always good to be an ascetic who can practice meditations anywhere.

For an ascetic; living under a tree is praised by ancient supreme Rishis. There are many benefits for an ascetic in living under a tree.

The most accurate residence of an ascetic is the shade of the tree. It is an ancient practice. All other types of residences such as caves, and temples are extra things. Therefore; you must try to live under a tree as much as you can.

The medicines:

When you are in the forest there can occur various body pains. Then you should use the medicine of ancient sages.

What is the medicine of sages? When woke up early in the morning, when you go to urinate, drink the middle part of your urine. Avoid the first and last parts of the urine. Do not drink an amount of more than 8 tablespoons.

Why should you avoid the first and last parts? Because the first part clears the urinary path and the last part of urine contains impurities.

Why should you not take more than an amount of 8 tablespoons? Because using urine more than that is calefacient and increases uneasiness.

Know that this is the panacea of Rishis.

Other essential items:

You need an ascetic food bowl and a cloth bag for it. (This cloth bag is used for hanging the bowl on your shoulder)

You need a small water pitcher. The food bowl and water pitcher are must have items. (Or using a bottle is fine)

A string that is long like 7 metres is useful for putting robes to sunshine. Because robes get ripped when putting them on to trees of the forest.

A small stainless steel knife is useful.

Nail cutter, needle, ear spoon, small scissor, razor, small mirror, small yarn ball are other essential items.

A small cloth bag that seems appropriate for an ascetic is useful.

You need a water strainer. You should make it by using white cloths. Every ascetic must have it. And it should be able to purify water well.

Anything else that you need can be sewed by using pieces of cloths. Always make sure the colour of the cloth is suitable for an ascetic. Never use cloths in various colours like lay people.

A small pen torch that uses one AA 1.5v battery and with a good lens is useful. It is better if it is made of metal. (this is not essential)

Even if you do not have these other items; as an ascetic, you must have a begging bowl and 3 robes. They are essential. 3 robes will be either 2 inner robes and one big robe or if you are living in a cold country you, one single layer big robe, one dual layer big robe, one inner robe.

My final advice is; always have fewer items with you. Be lite. That makes the life of an ascetic easier.

About meditative life:

The ascetic who wishes to train himself in contemplation, that is, in the higher training of the mind (concentration) and of the wisdom, should be one who, having perfected his purity of 4 virtues and exercised himself in the control sense-faculties, has well established himself in serenity and full awareness. Concentrating on a contemplation subject of serenity at first, he should labour to suppress the hindrances and stop distraction. The complete abandoning of the hindrances by suppression occurs in him who develops the 1st form plane meditative level. Furthermore, he should try to acquire all 10 concentration levels and also the supreme enlightenment which means the ending of reincarnation.

2 types of asceticism:

There are 2 types of asceticism. They are;

1) To connect and become an ascetic in a special organization. Such as the organization of Buddhist monks – bhikkus.

2) To become an independent ascetic. This is independent Rishihood.

In the first case, he is bound by the organization’s special rules. In the second case, he is completely independent.

Shakya Muni Gautama Buddha took independent rishihood near the Anoma river. So he was free to follow any spiritual path according to his will. Then he started the Noble (Arya) experiment. Later he came to the supreme Buddhahood with the acquiring of omniscient intelligence. And then he started the organization of bhikkus. Therefore Buddha is a rishi. He is not a bhikku.

When he came to the Anoma river from the royal palace with his driver Channa on the horse named Kanthaka, he resolved rishihood just by wearing his own royal cloths as robes. Because he did not have any robe suitable for an ascetic. Later on, when he went alone on a path towards a forest, he met a hunter and that hunter gave him robes, a begging bowl, and other things used by an Alone Buddha who was now dead.

So this means one thing clearly. That is; the asceticism stays in one’s mind, in one’s consciousness element. Therefore if one resolves to become an ascetic; ascetic-hood stays with him until he himself resolves to abandon it to come to a lay life. Outsiders can do nothing about it. Say, someone steals the robes of an ascetic; even if he is naked, he is still an ascetic.

4 factors of Buddhist Rishihood:

Buddhist Rishihood falls into independent Rishihood. There are 4 factors in the Buddhist Rishihood. They are mentioned below.

1) Chathu Sila.

2) Brahma Viveka.

3) Yoga Dhyana.

4) Viyoga Vipassana.

What is Chathu Sila? Establishing perfectly in the 4 categories of virtue that an ascetic must have.

What is Brahma Viveka? Avoiding humans and coming to full solitude.

What is Yoga Dhyana? Practicing a concentration meditation and acquiring form and formless trances.

What is Viyoga Vipassana? In order to uproot the desire; practicing a wisdom meditation.

The man who wants to be a Rishi should only complete the above 4 factors of Rishihood. There is nothing else he should do. He has nothing to learn apart from them. If he knows how to establish well in the above 4 factors of Rishihood; that is enough. He has no other duties. All other things in the world are useless matters to him.

The 4 factors of Rishihood and the robe and the begging bowl are the only things that a Rishi must have. A Rishi, does not need to think about anything else.

As with his begetting of trances, no enemy can defeat the Rishi. And also because of receiving supernormal powers; he must acquire trances as soon as possible. This is our advice to you! This is our command to you!

Should a Rishi shave his head and beard? If you like, you can do it. If you do not like it; then do not shave your head and beard. This should happen according to your will. However, because Buddhist monks shave their heads, it is better you do not shave your head and beard. Then anyone will clearly recognize that you are not a Buddhist monk. We also like to suggest you, to wear a ‘Japa Mala’ on your neck to your navel area for clear recognizing. These ‘Japa Malas’ are available for sale in markets. You can buy it before you become an ascetic or can create one with some beads. A good ‘Mala necklace’ suitable for an ascetic should be brown or yellow in colour. ‘Japa Malas’ were used for mantra meditations. A ‘Japa Mala’ is not an essential thing. 2 robes for inner garments and 1 big robe and a begging bowl are the essential things. You will have to buy the robe and begging bowl from the market before you become an ascetic.

7 Essential things for a Rishi:

1) 4 types of virtues of an ascetic. (Chathu Sila)

2) Full solitude of a Brahma. (Brahma Viveka)

3) Trances. (Yoga Dhyana)

4) A wisdom meditation. (Viyoga Vipassana)

5) High tolerance.

6) Brown color robe.

7) Black or Brown color begging bowl.

The first parts of this are 4 factors of Rishihood. The robe and begging bowl are essentials so that others will recognize you immediately as an ascetic and will not commit any dangerous sin. There may happen various situations which you have to tolerate everything. So be ready with a high tolerance. All other things are not essential things. But for your ease, you can use all the 8 things of an ascetic with needle, ear spoon, etc. There is nothing wrong in using them.

The one who abandoned the house and love for all worldly things and came to the supreme asceticism has one single duty; that is practicing meditations. The man who became an ascetic has neither duties nor responsibilities. Keep that in your mind’s deepest place. Just meditate. This is the path that our ancients took.

Method of becoming a Rishi:

This is the correct method of becoming a Rishi – a sage – an independent ascetic. After you gathered all the necessary things, wear your robes. Take your food bowl onto your hand. Now choose a suitable virtue for an ascetic and resolve each precept. Then resolve the virtue by virtue name. Finally, resolve as this “From now on I abandon my lay life and enter into asceticism”. That’s all. You are a rishi now. Start practicing asceticism and meditations.

Suitable virtues for a sage/rishi are: The 3 systematics virtue, the 10 components virtue, and the 13 components virtue.

Rite of the sage is also suitable. Read ‘Chapter 2: All virtues unavoidable for starting a meditation’ for information related to 4 virtues.

Method of becoming a Buddhist monk:

In order to be a Buddhist monk, you need to find a teacher Buddhist monk. For that, you need to go to a Buddhist temple or a monastery. But if you become a rishi, you don’t need a teacher.

Your knowledge:

You must have perfect knowledge of a concentration meditation package mentioned in this book and the full knowledge of how to practice a wisdom meditation. Should be clever in 2 types of wisdom meditations. Also, you should be clear on 4 noble truths. These are the essential knowledge. I recommend you to print chapters of this book that you need and keep them closely with you.

Your intelligence:

You must have the intelligence of origination and deterioration. This is essential.

Your connections:

You must have full solitude. Cut all ties to things you abandoned. If you have a local teacher, it is the only connection you should have. If you do not have a special person as your teacher, then Dharma is your teacher. Dharma itself is your teacher. Then you do not need to keep any connection with anyone. Stay in full solitude without loving the solitude. Never love the solitude, because it is also a defilement. Love is a sin. Cut all the ties with the outside world as much as you can. Have no connections!

(A rishi is generally unaware of day and night)

Your travellings:

If you do not receive a good safe place to practice austerities and meditations, then you may have to travel finding some suitable place for you. If you do not have acquired supernatural powers you cannot do teleportation or any other travelling method similar to that. Then your main method is traveling by foot. Do not be afraid of that. Have a tough mind. Walk forward slowly on the road. You can rest in a park or under a tree. If you do not receive a good place for practicing austerities and meditations; make your mind to stay under a big tree located in a calm environment. Nevertheless, you will receive a place according to your karma. It is your own karma that decides your residence. Many problems will be automatically solved when you attained the 4th form plane meditative levels. It is the trance that gives all psychic powers.

Your safety:

As long as you have neither acquired supernatural powers nor any of trances, that means you are unsafe when traveling. If you feel a particular area is unsafe to travel through, then you can consider grouping with another ascetic whom you feel good to be a traveling companion. But be careful not to make unnecessary bondages with other ascetics. That is harmful. Also in this world, there are many fake ascetics. Also, do not care too much about your safety. Your virtue is your armour. Even if humans do not know your virtues; brahmas, gods, and inhuman beings know your virtue. They will take care of certain things for you even if you cannot see them and their actions.

Your abandonment:

You must abandon everything including little or much wealth you have, your mother, your father, your siblings, your friends, your relatives, your wife, your children, your house, and your vehicles. Thereafter abandon the desire for them. You must come to perfection in solitude. Also, later, there will come a time to abandon the desire for your life too. (Trying to live is not a goal of an ascetic)

Electronic devices:

You must abandon all electronic devices. With an electronic device, 3 main things block your road to success in spiritual path. They are; thieves, necessity of maintenance, 5 dark covers of mind.

You do not need to work according to timetables. So a clock will be unnecessary. If you want to measure time; use shadow to measure approximate time. In the place you stay, if some other person takes care of maintaining a clock; then using a clock is fine. However, it may be useful to have one small pen torch that uses one AA 1.5-volt battery. For the batteries, when someone who is kind asks you “do you need anything”, you can tell the necessity of a AA 1.5-volt battery.

However, remember that you only need these types of things till you make progress in concentration and meditations. My advice is to abandon all electronic devices.

The great joke that destroys an ascetic life is a mobile phone. Any rishi must not use a mobile phone. For all jokes similar to these, my answer is no. Abandoning everything means abandoning everything. You must realize that. Must be an ascetic with very few necessities. Must live with 4 requisites of an ascetic and 8 requisites of an ascetic.

4 ascetic requisites:

4 main requisites of an ascetic are; foods, a place to live and practice meditatons, robes, medicines.

4 basic requisites of an ascetic are:

1> Food receives by begging in front of houses or fruits and leaves in the forest. (On food)

2> The shade and root of a tree. (On residence)

3> Astringent robe made out of ownerless pieces of cloths abandoned on roads, cemeteries, and other places. (On garments)

4> Urine medicine. (On medicines)

This practice is ancient. Righteous. Upright. Blameless by the wise men and gods. Praised by the wise men and brahmas. Declared accurate by the Buddha and the 7 Rishis. This is the basis of asceticism. These are the lowest things necessary for asceticism. Therefore, you must try these 4. These 4 are not connected with sinful actions.

8 ascetic requisites:

8 requisites of an ascetic are; the inner robe, the cloth belt that is used to bind the inner robe, single thread robe, double layer robe, the begging bowl, razor, the piece of cloth for cleaning water, needle, yarn ball.

Even here, the razor and double-layer robe are not essential things.

Fearlessness:

An ascetic is a fearless man. He is not even afraid of death. Be extremely fearless. This supreme ascetic life is not for weak men. Asceticism is only for strong men.

Appropriate wisdom:

An ascetic is a man with appropriate wisdom for each place. Powered by concentration, his wisdom is extremely subtle. Live with intelligence. Also, this appropriate wisdom for each place is a leg of super-normal powers.

Finding Meridian:

In order to find whether the sun has passed the meridian line; check the sun’s and shadow’s movement. Ancients used the shadow to calculate time.

Avoidance:

Avoid from women including female doctors as much as you can. For they are like thieves who do various things to rob the path for extinction of existence element. Avoid female doctors because they try to touch an ascetic’s body. That their action is not an appropriate action. It is on your hand to behave cleverly on earth till you come to your destination. Be wise! Use intelligence always!

The desire to sense organs pleasuring objects is the main enemy for an ascetic life.

Passion and Hatred come to the man who thinks unwanted things. So never think unwanted things.

There are 10 meat types that an ascetic must not (eat when people offer). There are; human meat, elephant meat, horse meat, lion meat, tiger meat, leopard meat, dog meat, serpent meat, sloth bear meat, and sun bear meat. Eating these meat types has dangerous consequences such as getting attacked by tigers. Also if you eat some of the above meat types, people will disgust you. Therefore you should not accept above 10 meat types. This advice is valid for similar meats also.

Avoid everything. Pay attention to the task of practicing meditations only. Do not response to the outside world. Do not react. The outside world is a maze. Those who entangle in that maze; get destroyed.

Now let me tell you something about solitude. Where there is another person there is always a problem. If in any place if there are no 2 persons, then that place is calm, silent and stays without any kind of fights. In this world, it is hard to live with a 2nd person. If there is another person; it is a place of clashes. Therefore, understanding the reality, one must prefer the loneliness. Loneliness is praised by wise men, rishis, and brahmas. In the worlds of brahmas; all brahmas live in isolation. Therefore you too; Eat alone, Sleep alone, Live alone, Meditate alone. Indeed, a yogi needs solitude.

Your mission in brief:

Your mission is not cleaning or managing a monastery son. If any foolish ascetic advises you on such a thing as your greatest goal, without any fear, go against his foolish advises. Have no fear. Also, your mission is not giving advises to people. Your mission is not having fun with foolish other ascetics. Avoid all foolish fake ascetics as much as you can. I will now teach you the mission, your true mission. Listen carefully! Your mission is coming to full dispassion, attaining 4th form plane meditative level and thereupon practicing a suitable wisdom meditation and touching the extinction of existence element in this present life. You can try formless meditative levels and supernatural powers as an extra thing.

The desire for living is not a desire for ascetics. We must not love to live a long life. The purpose of the holy life is to attain extinction of existence element and die as soon as possible.

The reverend Rishi Brahmadeva talks to the lion men; the lion who is the king of the forest thinks “I will not surrender to any creature even if I have to die. I will fight to death”. The supernormal powers, neither perception nor none perception, extinction of existence element can only be acquired by lion-hearted heroic men. No weakling can touch them. O, lion-hearted men! Come and take what is yours.

The danger of wrong asceticism:

As a razor that was wrongly held cuts the hand; the asceticism which wrongly holds, drags the sinful ascetic into hell worlds.

The life of the sinful ascetic is dangerous. Truly, a sinful person is not an ascetic.

What a pleasure to the sinful ascetic in getting worshipped by others? That is a reason for him to receive a grief higher than cutting his limbs.

What a pleasure to the sinful ascetic in getting worshipped by others? That is a reason for him to receive a great pain higher than piercing his chest by a knife.

For the ascetic who is not virtuous; what a pleasure in wearing astringent robes? He should wish to be burned by the fires of hell worlds.

For the ascetic who is not virtuous; what a pleasure in eating delicious foods? He should wish to eat lava in hell worlds.

For the ascetic who is not virtuous; what a pleasure in living in a temple? He should wish to be attacked by many weapons in hell worlds.

Rishs say the unvirtuous ascetic is a pile of stinky garbage. Rishis say the unvirtuous ascetic is a sinner.

Sages say the unvirtuous ascetic’s life is unfortunate. Sages say that unvirtuous ascetic’s life is disgusting.

Indeed! Such a pile of stinky garbage cannot sit with Rishis. He is refused by Rishis.

After death, such sinful ascetics become ghosts with robes that are always burning from fire.

After death, such sinful ascetics be born in various hell worlds and comes to great woes. It is their karma.

Your teacher:

When you are trying to be a hermit – a 1st level sage – a 1st level Rishi, if you have proper meditation and Dharma knowledge; a teacher is not essential. You can become a rishi without a human teacher.

Make Dharma as your teacher. But if you really feel you need to have an alive human teacher, you can make me and my this book and Dharma as your teacher.

If so, if you choose me, son you must follow my below advises. You must obey my wish. All my words are spoken by this book. My advises are;

1) You must study this book carefully because here contains the correct path and Dharma facts.

2) You must remember my prophet is reverend Omniscient One and must adore and worship him like I do. Bodily, verbally, mentally. This action will increase your meritorious karmas.

3) You must arouse dispassion and get into complete dispassion.

4) Collect as many as high meritorious karmas. This your action will make your life easier.

5) You are given freedom by me by stating this; cleaning monasteries always, meeting people, doing various other works are not important. What is important is your mission. Move forth with freedom. Try your goal freely.

6) Have fear for doing sins and have shame for doing sins.

7) Do not imitate works of fools. Be wise and avoid fake ascetics. Protect 4 ascetic virtues.

8) Be fearless and have perseverance. Without these 2 qualities, you cannot take what you want.

9) Do not be late. Death can come at any time. Be selfish on ending the rebirth circle and ending woe. Practice meditations always.

10) Acquire the distinctive intelligence of the divine eye and the distinctive intelligence of recollection of past lives. These 2 intelligences will show you the truth about the universe. Then you have nothing to believe in. Because you see the truth completely by yourself.

11) Behave in Dharma. Abandon the desire for forms, sensations, perceptions, formations, consciousness elements and by your mind touch the extinction of existence element as soon as possible.

You may never see me, son. But these are my advises and wishes. You must obey them if you keep me as your teacher. You can either keep a teacher or not have any teacher. It is your decision. You are free to decide. You have full freedom on that. But if you keep me; you must fulfill my wishes. That is all I ask from you for your own benefit. As an additional help, you can make a Swastika symbol as shown in this book to remember me and my advises. That will always remember your teacher. Also, consider printing the necessary chapters or text in this book. That will be helpful to you.

The ascetic and a virtuous lay man:

Here I explain the difference between a novice monk and a virtuous lay person who is protecting the 10 components virtue. The reason for this explanation is I myself have heard some fools say a novice monk and a virtuous lay person who protects 10 components virtue are equal. It is a wrong thought. This is how the difference happens;

1) By abandoning mother, father, siblings, relatives, friends, and wealth, all these completely; the novice monk is higher than any lay person in the world. The lay person stays still as a lay person because he is weak in abandoning the desire. Such a supreme task is unimaginable to him.

That lay person has high greed.

2) By becoming a monk and doing a very difficult task in the world; the novice monk is higher than any lay person in the world. It is because of the difficulty of austerities the layperson stays in that low level. That lay person’s roots of sins are strong. Such a great task is unimaginable to that layperson.

3) By protecting carefully the commandments virtue; the novice monk is higher than any lay person in the world.

4) By protecting carefully the correct livelihood virtue; the novice monk is higher than any lay person in the world.

5) By protecting carefully the sense organs virtue; the novice monk is higher than any lay person in the world.

6) By protecting carefully the requisites virtue; the novice monk is higher than any lay person in the world.

7) By having a high concentration level; the novice monk is higher than any lay person in the world.

8) By having a high wisdom; the novice monk is higher than any lay person in the world.

9) Because abandonments – renunciation of the novice monk is permanent and huge unlike the lay person who came to a small renunciation (abandoning money, etc) for a small time; the novice monk is higher than any lay person in the world.

10) Because that lay person does not have high meritorious karmas behind him, to come to this greatness, to be a monk; the novice monk is higher than any lay person in the world.

11) Because asceticism was praised over the lay life by the great men like reverend Omniscient One who knows all; the novice monk is higher than any lay person in the world.

12) Because an ascetic completely does not tolerate the association with sins by his body, speech, and mind unlike that lay person; the novice monk is higher than any lay person in the world.

13) By working on the policy that gives extinction of existence element; the novice monk is higher than any lay person in the world.

14) By having calm 6 sense organs; the novice monk is higher than any lay person in the world.

15) By having good obedience to the Dharma; the novice monk is higher than any lay person in the world.

16) By having high tolerance unlike that lay person; the novice monk is higher than any lay person in the world.

17) By behaving in complete solitude unlike that lay person; the novice monk is higher than any lay person in the world.

18) By having a good discipline unlike that lay person; the novice monk is higher than any lay person in the world.

19) By having a great fear for doing sins and great shame for doing sins; the novice monk is higher than any lay person in the world.

20) By having high courage and perseverance for the destruction of all sins; the novice monk is higher than any lay person in the world.

21) By having a high courage and perseverance for the extinction of existence element; the novice monk is higher than any lay person in the world.

22) By having a high sanity for not to be late on the rebirth circle; the novice monk is higher than any lay person in the world.

23) By learning many virtues; the novice monk is higher than any lay person in the world.

24) By learning many Dharma facts; the novice monk is higher than any lay person in the world.

25) By staying in perfect dispassion unlike that lay person; the novice monk is higher than any lay person in the world.

26) By wearing the robe which is the flag of reverend Arahant monks who destroyed all sins; the novice monk is higher than any lay person in the world.

27) By coming very closer to the reverend Arahant monks who destroyed all defilements unlike that lay person; the novice monk is higher than any lay person in the world.

28) Because the monk makes many other great sages on earth; the novice monk is higher than any lay person in the world.

29) Because the monk protects Dharma on earth unlike that lay person; the novice monk is higher than any lay person in the world.

30) Because the monk teaches what is right and what is wrong to the world who are very blind; the novice monk is higher than any lay person in the world.

31) Because the monk protects many virtue precepts and many discipline precepts; the novice monk is higher than any lay person in the world.

32) Because the monk does not love anything, even for a tiny perfume; the novice monk is higher than any lay person in the world.

33) Because a monk makes the world a better place for everyone unlike that lay person; the novice monk is higher than any lay person in the world.

34) By having supreme various virtues; the novice monk is higher than any lay person in the world.

35) By going faster, forth in the path of Dharma as a flying swan; the novice monk is higher than any lay person in the world.

36) Because the monkhood is so strong and easily sustains the arahantship that lay appearance – lay people cannot sustain; the novice monk is higher than any lay person in the world.

By these 36 facts; a novice monk is very suitable to be worshipped by any lay person no matter what virtues he has.

10 Bondages:

There exist 10 bonds that do not let a man to get out of the house and enter the ascetic life.

1) Mother is a bond. (Due to thinking if I be an ascetic my parents cannot live)

2) Father is a bond.

3) Wife or girlfriend is a bond.

4) Child is a bond.

5) Relatives are a bond.

6) Friends are a bond.

7) Wealth is a bond.

8) Profit is a bond.

9) Power is a bond.

10) Sense organs pleasuring objects are a bond.

Due to these 10 bondages, one cannot enter the space like ascetic life.

23 tough desires:

1) Love for sinful actions is a desire that is hard to break.

2) Love for chatting is a desire that is hard to break.

3) Love for mother is a desire that is hard to break.

4) Love for father is a desire that is hard to break.

5) Love for women is a desire that is hard to break.

6) Love for love is a desire that is hard to break.

7) Love for companions is a desire that is hard to break.

8) Love for association with others is a desire that is hard to break.

9) Love for power is a desire that is hard to break.

10) Love for name & fame is a desire that is hard to break.

11) Love for forms is a desire that is hard to break.

12) Love for sounds is a desire that is hard to break.

13) Love for aromas is a desire that is hard to break.

14) Love for tastes is a desire that is hard to break.

15) Love for tangibles is a desire that is hard to break.

16) Love for thoughts is a desire that is hard to break.

17) Love for seeing is a desire that is hard to break.

18) Love for hearing is a desire that is hard to break.

19) Love for feeling is a desire that is hard to break.

20) Love for touching is a desire that is hard to break.

21) Love for distraction is a desire that is hard to break.

22) Love for the soul is a desire that is hard to break.

23) Love for existence is a desire that is hard to break.

If someone can break these desires; he is a hero. Weak people cannot break these desires. Why? Because they are weak!

Special advises:

If you have a high craving for a special food or a special drink then you should practice thinking of the truths about that food. Such as, what it is made of – the 4 elements, what happens to it when you take it to the mouth, how it looks like when it is in your mouth, how it looks like when it is in your stomach, what happens to it after that. Now you should practice as above till you come to equanimity. Then you should start looking at that food or that drink as it is, its true nature. Which means you should practice directly looking at them as excrement and urine. What you now see is the truth. Practice this perception well.

You must not have the desire to drink various beverages after the sun passed the meridian because you cannot eat foods and drink food drinks. Do not let that desire. It is a great barrier to an ascetic. If you feel hungry; drink water. Drinking more water early in the morning will help the body for the removing excrements fully. The mind works according to the body. The body works according to the mind.

Always remember now you are not a lay person anymore. Always remember now you are different from them. So you must behave as an ascetic.

A Rishi does not worship any woman either lay or who became a she-ascetic. Keep that in your mind. The reason for that is; a rishi is higher than all women.

Also, an ascetic must respect the good laws of kings. Also, an ascetic must not harass human beings, other ascetics, inhuman beings, animals and all creatures. Must live in concentration.

An ascetic must never bother unnecessarily for professions of lay people. Lay people will do what they want. It is a their personal thing.

If you take alms, you should take 3 spoons maximum. Must take half only from what the lay people offer.

Do not surrender to a sinful lay man just because he gives you food. Do not lose the qualities of an ascetic.

Also, do not pass messages of lay people. Stay away from it. Always remember you are now not a lay person but an ascetic who has taken the spiritual path. Use your intelligence always.

I tell you, the modern society is filled with many fools. Stay away from them, for you cannot give an eye to such a blind bull, no matter how hard you try. Let them sink in the darkness for they enjoy the darkness. But for the wise; open the light.

The most important qualities of a real ascetic are; high faith in the greatest Rishi and other Rishis, strong unshakeable mind, the ability of listening carefully, high tolerance, shame for doing sins, fear for doing sins, will to destroy all sins, necessary knowledge about the path of purification and intelligence appropriate for each places and situations.

If you have necessary merits you yourself done in the past; you will receive all items which are necessary for sanitation like soaps and toothpastes, from people; wherever you stay at. But you should have a mind to live without anything and to pass the days as they come.

You do not need to wash your big robe every day. You can do that once a month or twice a month. Washing the big robe every day is something that is impossible to do. And if you try that, it will be very annoying.

This war is called the war that is unable to win. It is not because it cannot be won, but because of extreme hardness.

Let whatever happens happen as it happens. Allow whatever occurs to happen as it may. Don’t care about them. Get this peace by abandoning all.

If you have to live in a cemetery or in another place where is affected highly by inhuman beings, where you feel or know many inhuman beings live, if you eat meat or live in such a place; it is advisable to give a small portion of meat or fish for the inhuman beings. Just throw away a bit and say “this is for you inhumans and other creatures”.

You may have to train in none-responding to the outside world. Cut off all connections. Do not response to the outer world.

All powers of an ascetic, do not come at the first day he became an ascetic. It will take some time. Because there is a process to happen. The wisdom and power are not in the robe made of cloths.

Think about lives when you were a little pig. Imagine you eat filthy things. Imagine you drink milk from the pig mother. Imagine pig father comes and caress. Imagine a tiger comes to you and eat you. Think often about the dangers of rebirth. Reincarnation is a dangerous thing.

Think about the life when you became a god king. Imagine you enjoy with millions of your goddess queens. Imagine your magnificent throne which no human king can ever imagine even in a dream.

Thinking about sense-objects, causes to attach yourself to sense-objects. So live with the correct sanity always.

An ascetic only worships other male ascetics. An ascetic does not worship any other person in the universe. Because he is higher than all others. There is no any other to receive a worship of an ascetic. Always remember that. An ascetic does not worship lay men and women, gods, brahmas, and all female ascetics aka the nuns.

Also, an ascetic does not get up from the seat for the above mentioned people. (at a moment when the above-mentioned persons come forth etc)

After you decided to be a Rishi, you go and meet a local monk with one single-layer robe and an inner robe and ask him to teach you how to wear the robe covering both shoulders. And also ask how to wear the inner robe as ascetics wear. Otherwise, learn how to wear the robe by looking at monks.

Napoleon, the emperor, had only one ambition: "I shall conquer Europe!" You must also have a single purpose.

It is better if you have come to the 1st concentration level before you become an ascetic. So you know the truthfulness of the spiritual path.

What is the importance of living without depending on any lay person? For an ascetic, it is always problematic depending on lay people. It is always better to live as an ascetic under a shade of a tree with freedom. You should make yourself self-sustaining. Stay away from lay people as much as you can. Most modern lay people will bring various problems to you and destroy your concentration and freedom if you depend upon them.

This is my advice to all the boys in all the nations. Nowadays I know almost all of you have girlfriends. But please can you listen to me for a moment? Do not destroy your lives in the hands of such a poisonous creature. Sons, come to this path, protect celibacy or be an ascetic. This is your opportunity. It is rare the birth as a human being. It is even rare to have a birth as a male. Even in 6 heavens and various creature types, there exist more female births. Manhood is a great thing. Listen to my advice my sons. May the supreme light of concentration and supreme light of wisdom shall come to you! This is the time to enter into the bliss and divine pleasure. Music, porn, love, narcotics; abandon them. Abandon all useless things. Look, you and I are both spending our life spans bit by bit, day by day making us old men. Think about it. Your young days will be over soon. So soon. Then you are weak and unable to take this path, not suitable for proper practice. Therefore, the time has come to take action. Nothing happens without actions. Take actions now before everything become a memory only. Because everything becomes memories in the end... Son, everything, belongs to nothing but the impermanence. Think about it. Do not be late. For late people become like dead people.

The ascetic who stays with the Dharma, whose residence is Dharma, who is attached to the Dharma; never declines from the Dharma.

4 categories of virtue are the pillars of an ascetic. Stand on them.

Do not come to sorrow at the destruction of the name-form. A real ascetic does not come to sorrow at any destruction of name-form.

Should not desire the profit of another one. The ascetic who desires the profit of another one does not get the concentration of mind.

A cobra is less venomous than women. Be far away from women. Never have close contact with women. Also, every time whenever you can; avoid all women like they are a poisonous gas.

Young people are the most fit people for the ascetic life. Young boys must think about it.

When you see the soil; know that, it is your flesh. When you see the great ocean; know that, my son, it is your blood. In the great reincarnation, when you became an animal, again and again, such amount of your flesh and blood went away when other beings or humans killed you for their food. Acquire the divine eye soon. So you can say “I know. I see.”

2 real stories:

Here are 2 real stories I have heard. I mention them here for the benefit of many. Samartha Ramdas was an Indian young man. Samartha Ramdas renounced the world when the priest who was officiating at the wedding uttered the words, “Beware! The auspicious moment has come.” Then he thought about the dangers of lay life. Then thought not to be late anymore. For late people become like dead bodies. He left the place immediately and became an ascetic. Sadashiva Brahmendra got renunciation when his mother asked him to wait for his food on the wedding day. He thought within himself, “If on the very first day of marriage, I have to remain hungry and cannot get my food at the proper time, how much more misery I will have to endure during the latter years of married life!” and he renounced the world then and there. This is how the renunciation of 2 great men happened.

Even an ascetic receives a very small profit on requisites, and also if tolerates it well with pure renunciation, that great ascetic who has a pure livelihood and is not lay is praised even by gods. It is a fact.

Never repent of your weaknesses or wrongs. Resolve not to do that mistake again. Never come to sorrow. Small wrongs in virtue are purified by meditations.

The foremost duty of an ascetic is practicing meditations. You must do it always. Stay in the trance always.

Doubt is an enemy of an ascetic. A doubting ascetic neither acquires concentration levels nor attains the supreme enlightenment. Do not let doubt enter your mind.

Strength is life. Weakness is death. Only by brave heroic actions, you can win this game.

The stomach must never be overloaded.

If some people who are hateful to you bring a whore and forcibly put your penis in any of her 3 holes but yet if you do not tolerate by your mind; nothing happened to you and you are pure by virtue. You are still a pure ascetic. Know that. Mind is the most important thing.

Advises of Buddha:

1) The utmost asceticism is tolerance. All Omniscient Buddhas preach that; Nirvana is supreme over everything. That who destroys others is not an ascetic. That who troubles others is also not an ascetic.

2) Not doing any sin, doing meritorious activities, restraining the own mind; This is the advice of the Lord Buddha.

3) Not insulting others, nor doing any harm, getting disciplined in virtue, knowing the level of eating, using distance quiet calm places, doing concentration meditations and wisdom meditations, these are the advises of all the Omniscient Buddhas.

A fake ascetic:

Why should an ascetic not preach Dharma as singing songs? There are 5 dangers for the ascetic who preaches Dharma as sings a song or a poem. They are;

1) The ascetic gets attached to the vocals.

2) Others also attach to the vocals.

3) Householders scoff thinking “as we sing songs, this stupid ascetic also sings”.

4) He loses the concentration of mind.

5) Some other people also come to imitate the wrong him.

What are the dangers for an ascetic who sleeps in bewilderment? There are 5 dangers for the ascetic who sleeps in bewilderment. They are;

1) He sleeps in grief.

2) He wakes up in grief.

3) He sees bad dreams.

4) Gods do not protect him.

5) He ejaculates semen while sleeping.

By the complete destruction of love, hatred and ignorance; comes to the supreme enlightenment.

Abandon all wrong thoughts in the mind. Then the ship called mind; goes lightly and faster to the fearless island called the supreme enlightenment.

If one has a meditative trance level and the intelligence of origination and deterioration; then he is certainly near the supreme enlightenment!

Ascetic names:

Below ascetic names are good for those who come to the supreme rishihood. Also by some of the below names; there were great rishis in the past too. A name is a sign to recognize specially.

Nishwara, Angirasa, Krathu, Upathissa, Yogachiththa, Pulasthi, Yajnawalhakya, Washishta, Urja, Wimala, Sthambha, Prana, Varuna, Prishava, Parivan, Uththama, Kakabhujandhara, Kakundhi, Sankha, Pravahitha, Mitha, Damitha, Paduma, Sammitha, Mahadeva, Samahitha, Jothidama, Prithu, Caithra, Agni, Vanaka, Pivara, Revatha, Mahamuni, Sundara, Hiranyaroma, Vedashri, Urdhabahu, Vedabahu, Sudama, Parjanya, Priyadarshana, Sudeva, Chakshusa, Munideva, Sumedha, Viraja, Havishman, Uththara, Sahishnu, Athinama, Parvatha, Rakkhitha, Athideva, Vasthava, Sarvamithra, Marichi, Athri, Vishvamitta, Jamadagni, Maithrimurthi, Bharadvaja, Savarni, Rishisringa, Dipthiman, Galawa, Soratha, Jayantha, Droni, Vyasa, Rama, Sravana, Jothiman, Bhavya, Vasudeva, Medhatithi, Sathya, Yogaraja, Thapomurthi,Shvethaketu, Brahmaputhra, Agnitheja, Uchcha, Mahanama, Vapushman, Grini, Aruna, Thapaswi, Thaporati, Arya, Thaporuchi, Gandara, Thapoduthi, Somayoga, Manojava, Thapodhyan, Nirmoha, Thathvadarshi, Gorakshanatha, Nishpakampa, Nishcala, Kaladevala, Achala, Niruthsuka, Drithiman, Sankichcha, Agnibahu, Agnidhara, Vamadeva, Brigu, Patavichala, Bhima, Chiththesvara, Yamahanu, Samudra, Bharatha, Akitti, Nabhaga, Apratimoja, Sathyaketu, Sharabhanga, Kalikarakkiya, Thagarasiki, Sudarshana, Sumegha, Uparitta, Kamalamuni, Sobhitha, Suthavanthu, Viraja, Niranjana, Somanassa, Anasava, Utpala, Vitharaga, Yogananda, Pulaha, Karunaloka, Naradeva, Mahiddika.

Above ascetic names have various meanings related to the spiritual path. You are free to choose any appropriate ascetic name when you became an ascetic.

9 facts of a fake ascetic:

By observing the below facts, you will be able to recognize a lay person who shows himself as an ascetic. If he does at least one of these; he is a fake ascetic.

1) Doing a job or a business.

2) Having a wife or a girlfriend.

3) Using liquor and narcotics.

4) Not practicing meditations.

5) Playing games of lay people.

6) Not having established in 4 categories of ascetical virtue.

7) Singing poems or songs.

8) Driving a vehicle.

9) Using money.

4 extra rites:

I now teach you 4 extra rites that you can follow.

1) None accepting gifts from all human beings.

2) None responding to all human beings.

3) None joining all types of affairs of human beings.

4) Completely none associating with all human beings.

These 4 rites should be resolved by a yogi with a high determination as “even if kills self, I will not change the rite”. One can follow either one rite he likes or several rites or all 4 rites.

Now details of the rites are explained.

1) None accepting gifts from all human beings rite means when people give gifts, types of equipment, robes or anything else then not accepting them. Only the finding of food may be done by an alms-round. If not, also abandoning going on an alms round house by house, he should depend on tree leaves or forest fruits. Like that, not accepting gifts of people is a thing that gives the distinctive intelligence of recollection of past lives to the yogi soon. The one who accepts other people’s gifts gets a mind that works according to other people. Therefore the one who accepts the gifts of others deteriorates. Accepting the gifts of others destroys the freedom of mind. If any yogi certainly establishes on this rite as “from now on, I will not accept other people’s gifts”, then he soon arises the 6th concentration level and the distinctive intelligence of recollection of past lives. The reason for this is, that when a yogi accepts other people’s gifts he becomes a debtor to others. Then his mind gets covered by the evil thoughts of those gift-givers. The yogi becomes a slave of others by not getting the freedom of mind. The yogi who does not accept gifts gets a pure mind, gets the bodily and mental freedom too. He attains the 6th concentration level soon. And quickly arising the distinctive intelligence of past lives, he does not think anymore to become a slave to others. Because he sees that, in an immeasurable amount of time in the past, he became a slave to others and nature.

2) None responding to all human beings rite means when people came to meet him or when try to talk to him on the road or on any other occasion, the yogi stays without responding to all the ways and tricks they use against the yogi hoping for a response from the yogi. However, there is nothing wrong with giving a little response to an essential thing considering by wisdom by the yogi.

3) None joining all types of affairs of human beings rite means avoiding all the festivals, carrying messages of laypeople, their works and similar things of human beings.

4) Completely none associating with all human beings rite means cutting off all connections with all human beings.

If someone who has a real high faith in you, then comes and tries to offer you something, if behaves as a trouble to you; tell him to offer a flower.

Arahantship:

It is the true liberation. Came to the fearless place by voiding the desire. He is fearless. He is desireless. It should be noted that he attained the full calmness by letting go of everything. When thousand people come to kill him with weapons in their hands and envelop him, when great earthquakes happen, when the whole galaxy gets destroyed; they are fearless. They feel no fear. The reason that causes fear is not in his mind. In this world; he stays still. It must be said that by abandoning everything, he came to complete peace. He is sinless. He is supreme. He has come to the extinction of existence element. He has come to the supreme enlightenment. Arahantship is the total saintship. Arahantship is the perfection. It should be noted that he achieved the total tranquility by releasing all.

“This is the sorrowless place. O dear child! Get this calm by giving up everything.”

Sayings of reverend Arahant monks:

“I live in a thatched cabin. That cabin is very comfortable. No trouble from the wind either. Rain clouds, rain as much as you can now. My mind is also in good concentration. I was freed from all defilements. I stay with a strong effort. Rain clouds, let there be plenty of rain now.” This is the stanza uttered by The Reverend Arahant Monk Subhuthi. 2500 years ago.

“One must love (loving-kindness) all beings as he loves his only child.” This is the stanza uttered by The Reverend Arahant Monk Sopaka. 2500 years ago.

“Dharma knowledge grows in a person who likes to listen to the Dharma. It is through that Dharma knowledge that his wisdom grows. It is with that wisdom that one can understand the reality.”

“Pleasure comes only when one realized the reality. It wants to be in the distant serene forests.”

“It is necessary to behave in the Dharma with the intention to be freed from the bondage of rebirth.”

“So if he does not like to live in the distant forests, he then, taking good care of his sense organs, establishing good mindfulness; must live in the shadows of honorable monks.” These are the stanzas uttered by The Reverend Arahant Monk Great Chunda. 2500 years ago.

“That monk’s sense organs are very calm. All sins are avoided. He also speaks very wisely. There is no pride. That monk expelled the childish evil deeds as if a leaf of a tree were blown down by the wind.” This is the stanza uttered by The Reverend Arahant Monk Great Kottitha. 2500 years ago.

“Whoever dispels the suspicions of those who come to him, look at the astonishing intelligence of those Omniscient Buddhas. Like a blazing fire in the middle of the night. Gives the light of wisdom. Gives the eye of Dharma.” This is the stanza uttered by The Reverend Arahant Monk Kankaarewata. 2500 years ago.

“Should associate with wise and virtuous men who show what is good. Their wisdom is very subtle. Those wise and virtuous men who practice in Dharma without delay have realized the Four Noble Truths; the most profound, the hard to see, the most subtle meaning.” This is the stanza uttered by The Reverend Arahant Monk Manthanipuththa Punna. 2500 years ago.

“The Lord who is the guide of men to be tamed; disciplined a person who was difficult to discipline. Now he stays incredibly happy. Without a doubt also. He won the battle against evil. That ‘Dabba’ monk who has nothing to fear and shock will set his mind on the extinction of existence element and will die.” This is the stanza uttered by The Reverend Arahant Monk Dabba. 2500 years ago.

“That monk lives in the Cold forest. Living only in isolation. Very happily spends time. He won the battle against the cankers. That wise monk who has no frightenings; is keeping good sanity in the mindfulness of body meditation.” This is the stanza uttered by The Reverend Arahant Monk who lived in the Cold forest. 2500 years ago.

“He threw away the army of Mara in such a way as breaks a footbridge by a great flood. He won the battle against sins. He has no fear now. He is restrained in the Dharma. That monk who has established his mind in the extinction of existence element will be dead in peace.” This is the stanza uttered by The Reverend Arahant Monk Bhalliya. 2500 years ago. (Note: this is the definition for army of Mara. 5 things are called Maras. They are; Form, name, defilements, death, and the divine prince Mara who lives in the highest god world, who loves supremacy)

“The Lord who is the Guide of men to be tamed mastered a man who was hard to be mastered. Now he is incredibly happy. He has no uncertainties. He won the battle against sins. That heroic monk who is free from all terrors will be dead in peace because his mind is established in the extinction of existence element.” This is the stanza uttered by The Reverend Arahant Monk Veera. 2500 years ago.

“Coming to the community of Buddhist monks was a good thing for me. This arrival is not a bad thing. I am not saying a misconception. If there is any great deathless Nirvana in the Dharma that points out the facts very clearly, I have attained that supreme Nirvana.” This is the stanza uttered by The Reverend Arahant Monk Pilindivachcha. 2500 years ago.

“That monk went to the end of the Dharma. He is calm. Constitutes in a subdued mind. He got rid of all desires for himself and others. He has no attachment to anything. Now that monk has a better understanding about the world that originates and destroys.” This is the stanza uttered by The Reverend Arahant Monk Punnamasa. 2500 years ago.

“There is a wonderful joy in that monk about the Dharma spoken by the Lord Buddha. He too was able to realize that extinction of existence element, the supreme pleasure that is pacified from all the formations such as merits and sins.” This is the stanza uttered by The Reverend Arahant Monk Little Vachcha. 2500 years ago.

“He is very powerful in wisdom. And also virtuous. Stays in an ultra mindfulness. Likes to stay in a trance often with a concentrated mind. Eating is also knowing the meaning. That dispassionate monk is looking forward to go to the death in peace.” This is the stanza uttered by The Reverend Arahant Monk Great Vachcha. 2500 years ago.

“The cold stream in the forest where I live is blue like the sky. The surrounding area is very beautiful. I like very much the mountains, which are full of fireflies at night.” This is the stanza uttered by The Reverend Arahant Monk Wana Wachcha. 2500 years ago.

“My teacher told me. ‘Good Sivaka, let us leave this village and go to the forest.’ My idea was the same. Although my body was in this village, my mind had gone to the forest itself. Although I slept in the village, my mind went to the forest. There is no attachment by anyone who sees the real situation.” This is the stanza uttered by The Reverend Arahant Student Monk Sivaka of Reverend Arahant Monk Little Vachcha. 2500 years ago.

“The five bondages associated with sense plane worlds must be eliminated. Also, bondages associated with form plane worlds and formless plane worlds should be excluded. Faculties of Faith, effort, mindfulness, concentration, wisdom; these five should be developed. The Buddhist monk who transcends the five bondages which are lust, hatred, ignorance, pride, wrong views; is called the ‘one who has crossed the flood’.” This is the stanza uttered by The Reverend Arahant Monk Kundadhana. 2500 years ago.

“There was a great bull with beautiful horns. It goes very easily even when tied to the plough. In the same way, day and night go by very easily for me. I have that kind of comfort because I got this supreme pleasure which does not associate with defilements.” This is the stanza uttered by The Reverend Arahant Monk Bellattiseesa. 2500 years ago.

“The fool even suffering from sleeping; eats a lot of food to fill his stomach. What he does then is roll over and fall asleep. His life is like a life of a fattened pig by eating pig rice. He has to creep again into a mother’s womb.” This is the stanza uttered by The Reverend Arahant Monk Dasaka. 2500 years ago.

“In the Bhesakala Forest, there is a monk who received the gift of the Lord Buddha. He was able to meditate on a skeleton and cover the whole earth by that meditative purpose. I think he is going to get rid of the passion very soon.” This is the stanza uttered by The Reverend Arahant Monk Singalapithu. 2500 years ago. (Note: a god uttered this stanza in front of the Lord Buddha mentioning Singalapithu monk when he was at Bhesakala forest, before he attains the saintship. Before his death in the extinction of existence element; he himself again uttered this due to the importance. The main meditation he was practicing is bony perception.)

“Those who carry water can carry water as they wish. The arrow carpenters can also bend the blades at will. Timber carpenters can also bend the logs to their liking. In the same way, good men can control themselves as they please.” This is the stanza uttered by The Reverend Arahant Monk Kundala. 2500 years ago.

“I have no any fear of death. There is no any strange desire to live either. Establishing very goodly wisdom and sanity; this body will be abandoned by me.” This is the stanza uttered by The Reverend Arahant Monk Ajitha. 2500 years ago.

“I have no any fear about rebirth circle in my mind now. Our Master is extremely talented to give extinction of existence. The monks travel to that supreme extinction of existence through the noble eight-fold path.” This is the stanza uttered by The Reverend Arahant Monk Nigrodha. 2500 years ago.

“These peacocks in the Karanchi forest have a beautiful blue colour neck. They cry in unison. Perhaps they are happy about this cold wind. That is why that sound is so sweet. That sound can invigorate both the sleeping persons and the meditating persons.” This is the stanza uttered by The Reverend Arahant Monk Chinthaka. 2500 years ago.

“I accepted the advice of the Lord Buddha with great honour. On that day I used to eat milk rice mixed with honey. Then I sat in the shade of a bamboo bush and began to meditate. Based on the five aggregates of clinging, I checked with wisdom how does this woe arises and how that woe disappears. I really like the resting. So I go back to the Sanu forest.” This is the stanza uttered by The Reverend Arahant Monk Gosala. 2500 years ago.

“I have been ordained yet one year only. See the miracles of this Dharma! I was also able to get three sciences. This what I have completed is the advice of Lord Buddha.” This is the stanza uttered by The Reverend Arahant Monk Suganda. 2500 years ago. (Note: Three sciences are distinctive intelligence of recollecting past lives, divine eye, and distinctive intelligence of destroying cankers.)

“This monk is with a mind that is lighted by wisdom. With a mind that came to the apex called Arahantship. Hey Mara, are you going to harass such a monk and come to grief?” This is the stanza uttered by The Reverend Arahant Monk Nandiya. 2500 years ago.

“I heard the Dharma verses recited beautifully by the Lord Buddha, who was born in the solar dynasty. I too was able to realize that subtle Four Noble Truths. It is like a skilled archer hitting a target by an arrow.” This is the stanza uttered by The Reverend Arahant Monk Ubhaya. 2500 years ago.

I don’t care about Ee grass, Kusa grass, Veluk grass, Vetiver grass, soft grass, Babus grass. I throw them away. I find rest only.” This is the stanza uttered by The Reverend Arahant Monk Lomasakangiya. 2500 years ago.

“You don’t spend time looking for clothes for robes, do you?” Not someone who likes to decorate the body, right? The fragrance of virtue wafts from you. It doesn’t waft such a fragrance from the other people.” This is the stanza uttered by The Reverend Arahant Monk Jambugamikaputta. 2500 years ago.

“Blessed Haritha, lift that mind from laziness. Make your mind straight like an arrow carpenter straightens an arrow. You too can eradicate the ignorance.” This is the stanza uttered by The Reverend Arahant Monk Haritha. 2500 years ago.

“As soon as I got sick, I got mindfulness. ‘oh I am sick now. Now is the time to act on this Dharma without delay.” This is the stanza uttered by The Reverend Arahant Monk Uththiya. 2500 years ago.

“That monk lives in the middle of a great forest. He is tolerant of mosquitoes that suck blood with very good sanity. Like a tusker king who came to the battlefield.” This is the stanza uttered by The Reverend Arahant Monk Gabbharathiriya. 2500 years ago.

“I go from this decaying life been freed from it to the none decaying Nirvana. I will be free from this worrying life and go to the extinguishing. I seek only which is the ultimate peace, Nirvana itself.” This is the stanza uttered by The Reverend Arahant Monk Suppiya. 2500 years ago.

“The monk who knows the Dharma considers it is noble to stay away from women. That day I came to the village from the forest and went home. But I got out of bed and left without saying anything. My name is Posiya.” This is the stanza uttered by The Reverend Arahant Monk Posiya. 2500 years ago.

“He develops the noble eight-fold path. That path is the straight path that leads to the deathless extinction of existence element. Pleasure comes when completing policy with the motive of coming to supreme pleasure. His fame also begins to spread. Crowd also grows.” This is the stanza uttered by The Reverend Arahant Monk Samagnakani. 2500 years ago.

“How good it is to hear sermons. Better to live according to the sermon which heard than that. It is always good to live without greed. It is equally good to inspect the meaning of the sermons. What a wonderful thing it is to agree with the sermons with high respect. That is what is called the ‘asceticism’ of the person who is void from all sins.” This is the stanza uttered by The Reverend Arahant Monk Kumapuththa. 2500 years ago.

Part 3 – Sayings of holy Arahant monks:

Part 2 – Sayings of sacred Arahant monks:

1) “There are those who like to say slanders, hate, become a miser and want to get destroyed. A wise man does not like to be friends with them. It is also a sinful action to associate with sinful people.”

2) “There are pious, virtuous, and wise people. They also know the Dharma well. The wise man builds friendships with them. It is nice to be with good people.”

3) “We need to look at the real condition of this body, which is plagued by various ailments that have been created from bones and veins. But foolish people think various lustful thoughts and adorn this body in various ways. However, this body does not have a permanent existence.”

4) “This body is wrapped with skin. There are a lot of bones inside. But the exterior is beautifully styled with pearls, gems, and jewelleries. This body looks good because it is covered by clothes.”

5) “The soles are painted. The mouth is scented by chewing aromatic betel nuts. It suits the delusion of ignorant people. But it is useless for the one who seeks the extinction of existence.”

6) “Various hairstyles are applied on the head. Eyes are decorated with kohl. It suits the delusion of ignorant people. But it is useless for the one who seeks the Nirvana.”

7) “Although this filthy body is kept like a new vessel decorated in many ways, it only suits the stupidity of stupid people. But it is useless for the one who seeks the extinction of existence.”

8) “The trap is there to catch the deer. But the deer did not fall into the trap. When the hunter cries, we run after eating the food.”

9) “The deer trap was broken. The deer did not fall into the trap. When the hunter repents, we run away after eating.”

10) “The Dharma of the Lord Buddha who was born in the Sun dynasty is established in his heart. That monk Ananda of the Gauthama tribe is on his way to Nirvana.”

11) “He who has no knowledge of the Dharma grows like a bull. Only his flesh grows. He does not grow in wisdom.”

12) “But if a polymath insults a non-polymath person with his Dharma knowledge, I think of such polymaths as follows. He is like a blind man holding a lamp in his hand.”

13) “Need to associate with someone who is a polymath. Then you will not lose what you have heard. It becomes the root of this celibate life. So you have to be a person who sustains Dharma.”

14) “Should know the Dharma text very well, should learn the meanings of that text, and should be skilled in reciting the Dharma; such a one takes that Dharma very well. Also inspects the meaning by wisdom.”

15) “The willingness to act in the Dharma arises only when the Dharma is compared to life. Only then will behave in the Dharma with effort. That person works hard for meditation. He concentrates his mind also.”

16) “Polymaths, who sustain Dharma, who are intelligent, such disciples should be associated with by the man who likes to acquire the Dharma knowledge.”

17) “That polymath, who sustains Dharma, revered monk, who protects the Dharma treasury of the Greatest Sage Buddha; is like an eye to the whole world.”

18) “The monk who lives in the Dharma, who clings to the Dharma, who only remembers the Dharma itself, and who has Dharma thoughts; will never degenerate from the Dharma.”

19) “He who is greedy for his body and respects his own flesh will degenerate from Dharma when his body degenerates. If are greedy for material pleasures, how can get the pleasure of asceticism?”

20) “I still have a lot to do as a practitioner of the path to Nirvana. I am not an Arahant yet. But the Master who had a lot of compassion for me is now about to go to the death in Nirvana.”

21) “The whole world trembled when the supremely enlightened Lord Buddha, who was full of all supreme qualities, died in peace. Frightening sounds spread. There happened terrorizing incidents.”

22) “I received eighty two thousand parts of Dharma from the Lord Buddha. I received two thousand parts of Dharma from the disciples. I have mastered eighty four thousand parts of Dharma.”

23) “My best friend is Saaripuththa Thero. When heard that he had passed away, it disappeared all directions! The Dharma went unable to understand. I felt like the whole world went into darkness.”

24) “After the death of the best friends, and also after the death of the Master, I really have no other friend like bodily meditations.”

25) “Those old friends are no more. New friends do not suit me either. So I meditate on my own like a bird who came to the nest escaping from the rain.”

26) “Many people who came from many areas are waiting to meet me. Don’t stop them. Let all those who like to listen to Dharma see me! Now is the time.”

27) “Many people from different areas were coming and waiting to see the Lord Buddha. Then the Master allowed it. The great Rishi who had the eye of Dharma did not prevent them.”

28) “I spent 25 years as a monk who did not complete the path of Nirvana. See the miracle of this Dharma! I who had things to do yet for completion had no sense of lust!”

29) “I spent 25 years as a monk who practices the path. See the Miracle of Dharma! During that time, I did not have any perception of hatred!”

30) “For 25 years I served the Blessed One with loving-kindness. I was like a shadow that never leaves him.”

31) “For 25 years I took care of the Blessed One with loving-kind words. I was like a shadow that never leaves him.”

32) “For 25 years I ministered to the Blessed Ones with a compassionate mind. I was like a shadow that never left Him.”

33) “When the Lord Buddha was walking, I also walked behind him. It was while he was reciting the Dharma that I came to wisdom.”

34) “Ananda, the treasurer of the Dharma of the Great Rishi Lord Buddha, the polymath and who sustains Dharma; dispels darkness like an eye to the whole world.”

35) “Ananda, the wise, the prudent, the powerful sage; is like a source that holds the Dharma gems.”

36) “That monk of the Gauthama tribe is a brilliant orator of Dharma. A polymath. He is the supreme caretaker of the Lord Buddha. He did put aside the burden of sins and sleeps apart from all sorrows.”

37) “There are no defilements in that monk. All the filth was removed. Freed from that sins. Of course, he extinguished. He is crossed beyond this world of birth and death and is carrying the last body.”

38) “Ananda, the treasurer of the Dharma of the great sage Buddha, the polymath and who sustains Dharma, who is like an eye for the whole world; also came to the death in peace.”

39) “I associated with the Lord Buddha with reverence. The organization of Lord Buddha was completed. The weight of the sins was put aside. Now I have no reincarnation.” These are the stanzas uttered by The Reverend Arahant Monk Ananda. 2500 years ago. (Note: These are various stanzas uttered by him on various occasions. Some stanzas were uttered before he attains the saintship. He died in the extinction of existence element in the sky by burning himself, his own body, by using fire kasina meditation. Nothing was left from his body at his death.)

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1) “If he is virtuous, if he is very mindful, if he controls his thoughts and cultivates trances, if he behaves in the Dharma without delay, if he is attached to meditating, if he has a contemplative mind, if he enjoys a solitary life; that he is called “the monk”.

2) “What you eat can be a wet food. Or it could be a withered thing. Whatever it is; do not over-eat it. Keep the space in the stomach. That is how an ascetic should live. Taking foods in moderation and living with wisdom.”

3) “Should not eat four or five nuggets of food, but drink water instead. It is an ease for a hardworking monk with a mind focused on Nirvana.”

4) “There are places in the body that need to be covered. Having a robe dedicated to cover and received according to the policy; it is a very convenient thing for a hardworking monk with a mind focused on extinction of existence.”

5) “After sitting in for the meditation, if the knees do not get wet in the rain, even such a small room is very convenient for a hardworking monk with a mind focused on extinguishing.”

6) “If sees the sensation of pleasure as a grief, if sees the sensation of pain as a sharp pointed stick, also if is not deceived by the sensation of neither pleasure nor pain, how can such a person be bound to this world?”

7) “Let me never associate with anyone who has sinful desires, who has no perseverance, who does not know the Dharma, and who has no willingness and respect for Dharma! What good is for the world by joining with such people?

8) “But if anyone knows the Dharma much, if has wisdom, if is virtuous, if has a concentrated mind, if is engaged in the pacification of the mind, may that great one stand upon my head!”

9) “The one who is attached to the wrong thoughts like lustful, violent, hateful and is like a wild animal; loses that eternal Nirvana which eliminates the sufferings of reincarnation.”

10) “But if a person removes the wrong thoughts without thinking various things and cultivates concentration meditations and wisdom meditations without becoming late; he will find that immortal Nirvana, which eliminates all sorrows in reincarnation.”

11) “If the reverend Arahants live somewhere in a village or a forest or a lowland or a mountain; that land is very beautiful.”

12) “Lustful people who are clinging to defilements do not like that forests. That forest sanctuary is very beautiful for the dispassionate rishis who do not seek lust. They really like those places.”

13) “We should associate with wise nobles as were highlighting a treasure, who point out the faults they have seen and who despise the faults. When you associate with wise nobles; there is no harm but good.”

14) “Should be warned. Need to be given advises. Need to be prevented from sins. That person is very dear to the good men. But wicked people do not like him.”

15) “At that time, the Lord Buddha with Dharma eyes was preaching the Dharma to someone else. I listened intently with sanity to understand the meaning of the Dharma that the Lord Buddha was preaching. Listening to that sermon was not in vain. I was relieved from all my woes.”

16) “What I was looking for was not how to acquire the distinctive intelligence of recollection of past lives. I was not looking for how to get the divine eye. What I was looking for was not how to acquire the distinctive intelligence of knowing other’s thoughts or supernatural powers or the ability to see the deaths and births of beings. I had no necessity in acquiring the divine ear either.”

17) “That who has shaved his head and covered himself in an astringent robe, gone to a shade of a tree and meditates is Upathissa thero, who came to the apex of wisdom.

18) “The student monk of supremely enlightened Lord Buddha is in the trance. It is called the Aryan Silence. It is the meditative level that is without initial application of thought and sustained application of thought.”

19) “Well situated rock mountain does not move. Like that; the monk who has eradicated the delusion is like a rock mountain that does not move.”

20) “The man without defilements is always looking for a clean life. Even a small wrong like an edge of a hair looks like a big cloud to him.”

21) “I don’t like death now. I don’t like to live either. I leave this body with a clear sanity and with good wisdom.”

22) “I like neither death nor life now. I look forward to die in extinction as if I am a worker who is expecting a salary.”

23) “On both the front and the back; there is death, not immortality. Therefore, the Aryan eightfold path should be followed. Don’t be destroyed! Do not miss this great opportunity!”

24) “Life should be protected by the Dharma, like a well-guarded city, both inside and out. Do not miss this great opportunity! Many who have lost this wonderful opportunity are born into hell worlds and suffer.”

25) “Must be very calm. Need to avoid from mistakes. Talking should be done wisely. It is not good to be proud. Need to get rid of sinful things, like the wind blowing a leaf off a tree.”

26) “The ascetic who is calm, avoids wrongdoings, inspects by wisdom and is not arrogant; removes sinful things like the wind blows away a leaf from a tree.”

27) “All woes can be ended by a wise ascetic who is calm, free from defilements, light-hearted, and is in an unshakable mind.”

28) “It is not good to trust some lay people and ascetics. They are good for a while. Bad for another time. And bad for a while. Good for a while.”

29) “Lust, anger, drowsiness and laziness, disorientation and remorse and doubt are the things that defile the ascetic’s mind.”

30) “But if the concentration of a monk who practices the Dharma without delay is not shaken in the face of hospitality awards and insults, humiliations!”

31) “Such a monk who is always meditative, who penetrates even the most subtle views, and who sticks to the elimination of clingings; is called ‘the virtuous man.’”

32) “Even the great ocean, the great earth, the great Meru divine mountain range, and the great wind; cannot be compared to the great deliverance which our Master has pointed out.”

33) “He who has a great wisdom, who has a contemplative mind, who maintain the wheel of Dharma of the Lord Buddha in the same way, does neither cling nor clash to any intention like the earth, like water, like a fire.”

34) “That monk has come to the perfection of wisdom, has a great intellect, a good mindfulness and a quenched mind. Nevertheless, that not foolish monk always behaves like he knows nothing.”

35) “I too associated with the Master with reverence. The advice of Lord Buddha was completed. The weight of the defilements was put aside. The cords were broken from roots. There is no reincarnation for me now.”

36) “Follow the noble eight-fold path without delay! That’s all I have to say. Freed from all existences; I now go to die in extinction.” These are the stanzas uttered by The Reverend Arahant Monk Saaripuththa. 2500 years ago. (Note: These stanzas were uttered by him on various occasions of his life. He died in the peace before his master.)

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1) “Answer my question. What will future monks like? What will be their goal? What kind of attitude would they have?”

2) “Blessed Rishi Pandara, then listen to what I have to say. I will tell you what will happen in the future. Remember that.”

3) “The monks of the future; often do outrages, revenges, erases other’s virtues. Poses virtuous qualities that they do not possess. Sits and argues out of jealousy.”

4) “They only run around thinking that they know the deep Dharma. They who have fickle minds have no honour for the Dharma. They also have no respect for each other.”

5) “In the future world there become many dangers like this. The Lord Buddha preached this Dharma very purely and clearly. But they destroy this Dharma by various wrongs and superstitions.”

6) “Those monks become powerful in the future. They hold the leadership of the community of Buddhist monks. But lack virtuous qualities. They are not polymaths in the Dharma. They do not know Dharma. They only have babbling.”

7) “There are also virtuous monks living among the community of Buddhist monks. There are also monks who realized the mechanism of universe. They also have the fear of shame for doing sins. Those good monks become very weak like useless people.”

8) “What is done by the foolish sinful monks is; they accept gold, silver, paddy fields, sheeps and goats, male and female servants.”

9) “They have no wisdom. They also have no virtue. They have no concentration too. They talk with arrogance; loudly. They cling to commotions and riots like wild animals.”

10) “Future monks pretend to be nobles while wearing blue robes and living erotic lives with pride, hypocrisy, and flattery.”

11) “Future monks wear white robes also. Thoroughly comb the hair with oil. And walk on the streets with decorated eyes with kohl”

12) “They are greedy for white clothing. They detest the none disgusted astringent robe which is called ‘the flag of the Arahants’ which is worn by the liberated reverend Arahants.”

13) “They want only profit. They are very lazy. Have no perseverance. They cannot meditate in the solitude in distant forests. They spend time in village temples.”

14) “They live by the wrong livelihood. If they earn some income, then they train their students also for a life that earns some income. But not for restrainment.”

15) “If any monk does not receive profit, hospitality, fame, and praise; he goes without any recognition. There are noble, wise monks who do not earn incomes, but no one associates with them.”

16) “Self’s flag is the robe. Those robes are made from staining from astringents of black banyan barks. But they despise the astringent robes and bear the white, the symbol of paganism and various other religious people.”

17) “When their respect for astringent robes are lost, they also abandon the using of the robes according to requisites virtue by wisdom.”

18) “Even that Chaddhantha tusker king, who was struck by a poisonous arrow and suffered, even in the face of bitter persecution and unimaginable pain; honoured this noble astringent robe.”

19) “At that time, the Chaddhantha tusker king when he saw the flag of Arahants made of astringents; immediately started reciting these stanzas.”

20) “He who did not abandon defilements from himself or who has no self-control, who lacks the truth, if bears the robe; he is not really worthy of wearing the supreme robe.”

21) “Whoever removed the defilements, if is virtuous, with a united mind, if with restrained sense organs, and with the truth, if bears the robes; then indeed astringent robes are fit for him.”

22) “This astringent robe is not suitable for the one who has no virtue, no wisdom, who does what comes to mind and who has a cluttered mind and no Dharma.”

23) “Indeed, if a person is virtuous, has a concentrated mind and has clean thoughts; he is certainly worthy of wearing astringent robes.”

24) “If a person is proud, if he is swollen by the arrogance, if he does not have understanding, if he does not have a virtue, then a white garment is suitable for him. Why wear the astringent robe?”

25) “Future monks sit with evil minds and spend time with disrespect. Also, they begin to scold the reverend Arahants who have a mind full of compassion.”

26) “Virtuous monks try to discipline those monks who are foolish, not virtuous, who have unrestrained sense organs, who do whatever thing that come to mind. But they do not listen.”

27) “That is how they grow up. They have no respect for each other. They have no respect for their teachers too. They are like horses who are disobedient to a chariot driver.”

28) “when at the end of the time of good monks; such things and rituals will appear in the future.”

29) “This dangerous situation will occur in the future. Before that happen, must obey the Dharma, be soft, and live respecting each other.”

30) “We need to cultivate loving-kindness. Should live a compassionate life. It is necessary to maintain the perseverance with virtue and discipline in sense organs. Should act in Dharma making own life second to Dharma. Should live with effort.”

31) “Delay in the conduct of Dharma should be seen as a dangerous thing. Urgency should be seen as a fearless land. Need to take actions in the noble eight-fold Path to touch that extinction of existence element.” These are the stanzas uttered by The Reverend Arahant Monk Phussa. 2500 years ago. (Note: These stanzas were uttered by him when a Rishi who was pleasant in the organization of Lord Buddha asked about the future monks. Then the reverend Arahant Monk Phussa by using the divine eye, sees immediately the future and tells him.)

Part 4 – Sayings of sacred Arahant monks:

Part 3 – Sayings of holy Arahant monks:

1) “It is not good to behave in groups. If one gets used to it to be with a group of people, the mind goes astray. It is also difficult to unify the mind. It is a grief to spend time treating so many people. Need to understand this danger. Should dislike to spend time with a crowd.”

2) “The rishi does not go for walks in the houses of friendly devotees. If goes for walks like that, the mind goes astray. It is also difficult to attain concentration levels. Then will be greedy for the delicious foods and drinks that they offer and will try only for itself. Then the meaning of life is lost.”

3) “Wise men regarded the worships, adores, and alms of donor families as a lot of mud. The love that occurs for them is like a subtle dart that is hard to pull off. It is difficult for a bad man to give up profits.”

4) “One day I came out of the forest and was walking on the road towards the city. I saw a leper eating food. I approached him in a good mind.”

5) “That leper took a handful of rice and offered it to my bowl. At the moment he put the rice into the bowl, one of his fingers fell into the bowl.”

6) “I accepted that alms. Sat in a nearby place. I ate that rice ball. I did not feel any disgust when I was eating that alms and also after eating it.”

7) “Indeed, if a person, can supply food from alms, can do a folk medicine, can live in a shade of a tree, and wear robes made of pieces of cloths found on roads and other places; he can live easily in all four directions.”

8) “Some people get fainted when they climb the mountain where I am. Monk Kashyapa, a gift of the Lord Buddha, is now very old. Still, with the help of good mindfulness, wisdom, and supernatural powers; he climbs the mountain.”

9) “Monk Kashyapa comes after an alms round. Then climbs that mountain. There is no any terror or fear. Meditates without clingings.”

10) “Monk Kashyapa comes after an alms round. Then climbs that mountain. He lives with an extinguished mind in a world that is full of lives that are filled with defilements. Meditates without attachments.”

11) “Monk Kashyapa comes after an alms round. Then climbs that mountain. He has no cankers. Has completed the path to Nirvana. Meditates without attachments.”

12) “Lunuwarana trees are spread everywhere. That area is very beautiful. The trumpets of the elephants make it even more beautiful. I really like that mountain range.”

13) “The colour of the cold water there, is like of the blue sky. The night is filled with glowing fireflies. I really like that mountain range.”

14) “By the trumpets of elephants who are like clouds and houses; that area becomes very pleasant. I really like that mountain range.”

15) “It always rains there. That region is very beautiful. Those mountains where Arahants live are called ‘Naga’. Echoes when peacocks cry. I truly like that mountain range.”

16) “That mountain range is well suited for me who lives in Dharma making my life second to it, maintains mindfulness and meditates. That mountain range suits me very well as a monk who wants to have good for self.”

17) “This mountain range is well suited for me as a monk who behaves in Dharma uncaring life and lives with ease. That mountain range suits me well, as a monk who likes to meditate, who has an unshakable mind.”

18) “The sky is very blue. Many birds fly covering that sky. I like that mountain range which is filled with many birds.”

19) “Lay people do not roam in this area. There are many deer herds that roam. Many birds roam. I really like that mountain range.”

20) “The water here is very good also. There is a wide boulder. There are also monkeys and deers. I really like that mountain range that is covered by moss.”

21) “I have a concentrated mind. I direct everything to the intelligence of origination and deterioration. Then that Dharma makes me wonderfully happy. Never can have such a happiness from a quintet.”

22) “It is not good to build temple buildings often. Need to get rid of the association of sinful people. No need to put much effort for requisites. Then he becomes greedy for delicious foods. And strive for that itself. He cannot make the pleasure from the meaning of life.”

23) “It is not good to build temple buildings often. A monk who wishes for his own good should give up such things. The body becomes tired from that kind of work. Becomes fainted. Comes to grief. The concentration of the mind is also lost.”

24) “The one who cares too much starts talking without knowing his own size. All he has is walking around thinking that I too am great.”

25) “A fool likens himself to noble men when he is not noble. The wise men do not praise those who are swollen with pride.”

26) “I am a great man. I am not a noble person. I am inferior. We are all one. These ideas exist in the ego. If there is no shaking in the mind in such a pride!”

27) “Wise men praise such a man who has that unwavering mind, who is virtuous, wise, and has a concentrated mind, who is engaged in mental concentration.”

28) “If one does not have respect for other ascetics; he departs from the Dharma as the sky from the earth.”

29) “If they are always conscious and live with shame and fear for doing sins; their celibate life improves. Then the rebirth will disappear.”

30) “Even if the ascetic is covered with an astringent robe, if he is arrogant or fickle, he has no beauty. He looks like a monkey with a lion’s skin on it.”

31) “If an ascetic is not arrogant, not fickle, and has the wisdom to fit the place, and has tamed the sense organs, then the astringent robe sewed from clothes found on roads and other places is a good fit for him. He is like a lion king living in a cave on a mountain.”

32) “There are many gods who came here, it is about ten thousand. They are powerful by supernatural powers and also glorious. They are all from Brahma worlds.”

33) “They are worshipping the Saaripuththa thero who is the commander of the army of Dharma, who has great perseverance and meditative levels.”

34) “O great man, worship you! Worship you, supreme man! We really can’t figure out what is your objective that you took to meditate.”

35) “Certainly a miracle! The subject of the Buddhas is extremely deep. We can think very subtly like skilled archers piercing a body hair of a horse. But we don’t even see it!”

36) “Rishi Kashyapa saw, the rishi Saaripuththa is worshiped by the divine army. At that moment, a good smile appeared on his face.”

37) “In all the various realms of the Lord Buddha, except him, I am the only one who can bear those highest austerities. I came to the apex in those austerities.”

38) “I also associated with the Lord Buddha with reverence. The advice of the great sage Lord Buddha was completed. The weight of the defilements was put aside. I have no reincarnation now.”

39) “This Kashyapa monk also has innumerable qualities. Do not attach to robes, cabins, foods. It is like an aromatic beautiful blue lily flower that grew in water, came out from it, and stay without touching the water below. He is free from all the existences.”

40) “That great rishi has a neck called wisdom meditations, two hands called faith, a head named wisdom. That great wise man always lives in an extinguished mind.” These are the stanzas uttered by The Reverend Arahant Monk Great Kashyapa. 2500 years ago. (Note: These stanzas were uttered by him on various occasions of his life.)

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1) “A thought like this occurred to the arahant monk Parashari who was meditating in solitude in a forest full of Sal flowers.”

2) “The existence of the monks changed during the time of the Buddha himself alive. Can be seen differently now.”

3) “The monks of the past were happy with what they got. They wore robes only to protect themselves from the cold air and to cover their shameful body places.”

4) “They did not crave food that was either stale or rough or little or plentiful. They ate only to survive.”

5) “They did not show interest in searching for various medicines that are necessary for life than the work of destroying all sins.”

6) “In the forests, near the roots of trees, in the thickets, in the caves of the rocks, they cultivated rest and inclined their minds to the supreme rest which is Nirvana.”

7) “They were modest and humble, they came to the Buddha's order and obeyed, were gentle, they thought of the meaning of life without being hard-hearted, without sinful actions, and without babble.”

8) “Hence their traveling, eating, and association with them; the viewer was mesmerized. Their posture was like a very smooth stream of oil.”

9) “Those Arahants, who had destroyed all sins, who had trances, who had the mercy to the whole world, are now dead and gone. Such people are fewer now.”

10) “Due to the loss of virtues and wisdom, the entire lord Buddha’s organization is destroyed in every way.”

11) “This is the time for sinful actions and evil doctrines. If someone went to rest in solitude, they are the last parts of supreme Dharma.”

12) “Those sinful thoughts are increasing and affecting many people. I think, just as monsters play with madmen; these unwise fools also play.”

13) “Overcome by defilements, as commanded by the army generals on the battlefield; they are driven here and there by each and every objective.”

14) “They quarrel with each other, abandoning the conduct of asceticism. Following various wrong philosophies, they foolishly think that wrong philosophy itself is great.”

15) “Even if he was renounced from the household, leaving behind his wealth, wife, and children; They do things not suitable for an ascetic for a layman who gives a spoonful of rice.”

16) “Sleeps on the upside after eating a lot of food all over the stomach. If the supreme prophet criticized that one should not speak a certain talk; when they wake up, they do that talk itself.”

17) “Having minds without the concentration; they love all crafts that laymen do. They are far away from the sciences of ascetics.”

18) “They offer clay, soaps, water, seats, and food to the laymen wishing to get a lot of profit from the laymen in the future.”

19) “The laity are offered toothbrushes, wood-apple fruits, flowers, sweets, rice and curry, mangoes, and amla fruits by them.”

20) “They are like a doctor in treating lay people. They are like a layman in all other affairs, great or small. They are like a prostitute in dressing their body. They are like a royal king in spreading authority.”

21) “Guileful. Deceitful. They also engage in cunning actions. They also give false testimony. Those who have unscrupulous behavior live by wrong livelihoods unfit for a monk.”

22) “Those who show tricks for dedication, earn a lot of money with tricks.”

23) “They get the people to attend. It is also due to willingness. Not because of dharma. They preach dharma to others. It is also due to profit. Not because of meaning.”

24) “They do not belong to the Sangha. But they fight for the Sangha community's profit. There is no shame for those sinners who save themselves from the profit of others.”

25) “They who do not engage in the dharma of ascetics but shaved their heads and are clothed in ascetical robes are very greedy for profit; they like name and fame.”

26) “At the time of that diversity, it is not possible to touch trances and other supreme natures that have not been touched yet, and to protect virtues.”

27) “In the same way a person without sandals behaves in a thorny area; a saint should behave in the village with good sanity.”

28) “If one remembers the Yogis who lived in the past and follows their method, even a weak old person will definitely reach that supreme Nirvana.”

29) “The supreme arahant monk Parashari, who had developed faith and other faculties, was called ‘the Brahmin’ because he had discarded all sins, was a rishi, was a saint, and had a degenerated reincarnation; spoke these words in the Sal tree forest and after a while died in the extinction of existence element.” These are the stanzas uttered by The Reverend Arahant Monk Parashari. 2500 years ago.

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1) “I wonder when I will go to a waterfall forest and spend time alone without the desire. In fact, when will I meditate about the impermanence of all existences? When will I achieve these my ideas?”

2) “When will I become a rishi who is wearing a torn astringent robe? When will spend time in a mind that is without the ego and desire? When will lust, hatred, and delusion be removed from the mind and live in a great forest with ease?”

3) “This is an impermanent body. Suffers from various ailments. Like a nest suffering from decaying and death. So when will I meditate on this body and spend time alone in the great forest without any fear?”

4) “This greed is a frightening thing. Something that hurts. It is like an enclosed creeper. So when will I take a sharp sword made of wisdom and cut it into pieces? When will I achieve my these objectives?”

5) “There is a throne called concentration meditations and wisdom meditations. There are weapons made of wisdom with the majesty of Rishis. So when will I sit on that throne and carry these weapons of rishis and attack this evil army severely? When will I achieve my these ideas?”

6) “I really like the association with good men. When will I associate with that virtuous noble men who have immovable minds, who conquered the sense organs, who honour the Dharma, who have attained the supreme enlightenment?”

7) “I really want to realize the extinction of existence element. So when will I go to stay in a mountain cave, without being lazy, without being thirsty, without being bothered by the wind and sun, without being bothered by flies and mosquitoes? When will I achieve my these goals?”

8) “These four noble truths were realized by the great saint Lord Buddha. So, when will I realize the four noble truths which are difficult to understand, by establishing mindfulness, attaining concentration levels, and developing wisdom? When will I achieve my these goals?”

9) “I really like to have concentration levels. So when will that innumerable images, sounds, smells, tastes, tangibles, intentions all be seen with wisdom like a blazing fire? When will I achieve my these goals?”

10) “When I hear bad words, how will I not grieve over them? When I am praised, how can I live not becoming proud of it? When will I achieve my these ideas?”

11) “When do I go on the path of Rishis while bearing the astringent robes in the great forest during the rainy season soaking wet in the rain? When will I achieve my these ideas?”

12) “Peacocks cry among the mountains of the great forest. Then when do I wake up to that sound and get out of bed and meditate with the aim of realizing Nirvana? When will I achieve my these ideas?”

13) “There are great rivers like Ganges, Yamuna, and Sarasvati. There are very dangerous precipices. There are large lakes. When can I cross over them without touching them by my foot, by using psychic powers? When will I achieve my these ideas?”

14) “As an elephant king separated from the herd of elephants, when will I meditate without the desire for all these purposes that look beautiful in these five senses pleasuring objects? When will I achieve my these ideas?”

15) “When will I live happily, realizing the organization of the great sage Lord Buddha, like a poor man suffering from debt finds a treasure? When will I achieve my these ideas?”

16) “Hey, mind! After waiting for so many years, you left that lay life. How much did you force me to become a monk? Here I am now as a monk. Hey mind! Why don’t you meditate now?”

17) “Hey mind! You asked me to go to the forest. You told me to sit on a rocky plateau and meditate while the birds chirp and the waterfalls flow through the mountains, didn’t you? You said you’re so excited about it, aren’t you?”

18) “Hey mind! At your request, I left the house. I abandoned my friends. Quitted playing. Abandoned all lust. Became an ascetic. Here I came to the forest now. But why don’t you make me happy by putting me on the path of Nirvana now?”

19) “Hey mind! This mind is not someone else’s. This is my mind. Here I am, getting ready for the battle of sins. Why are you crying now? I realized that all things are perishable. That is why I came to the renunciation finding the path to the immortal Nirvana.”

20) “Hey mind! Do you know what the guide of men to be tamed, the greatest noble man, the great doctor for the sickness of existence, who says very good things; said about the mind? The mind is a fickle thing. Like a monkey behaving in the forest, it is very difficult to control the mind of one who has not got rid of lust.”

21) “The typical being is in ignorance. So that being clings to these beautiful, sweet, attractive; sense organs pleasuring objects. Those who are looking for existence again; wish for woe. It is this mind that prevents them from doing good and drags them to hell worlds.”

22) “Peacocks and cuckoos cry in the great forest. Tigers and other wild animals are met in the face. Have to give up hopes for life. Do not miss this great opportunity. Hey mind! Isn’t it you who led me into this life before?”

23) “Need to meditate now. It is necessary to develop the faculties such as faith. Need to develop power faculties. Factors of enlightenment and concentration meditations should be developed. Hey mind! Isn’t it you who led me into this ascetic life saying that I should get the three sciences in this organization of Lord Buddha!”

24) “Should train in the path of eternal Nirvana, should cultivate that noble eight-fold path which eliminates all sufferings, washes away all defilements and leads to the extinction of existence element. O mind! Saying like that, did you not lead me into this path before?”

25) “These formations are to be perceived as impermanent, miserable, void, none-soul, persecuting, torturers. Saying to prevent the defilements that behave in the mind, hey mind! Isn’t it you who led me into this monkhood before?”

26) “I was told to shave my head and be ugly. I was told to pick up a begging bowl. I was told to go to the monks as if cursed with the grief of reincarnation. Told me to live according to the word of the great Rishi Lord Buddha. Hey mind! Isn’t it you who led me into this monkhood before?”

27) “Told to calm this mind. When goes in alms rounds, told not to think about contributing families and lusts. Told to live like a moon on a full moon poya day. Hey mind! Isn’t it you who led me into this ascetic life before?”

28) “Told to stay in the forest. Told to live by begging alms. Told to live in the graveyard. Told to wear an astringent robe made from pieces of cloths found on roads and other places. I was told to meditate without sleeping. Always told to be willing to protect high austerities. Hey mind! Isn’t it you who led me into this ascetic life before?”

29) “Hey mind! It is like, someone who likes fruits plants trees and after that, he likes to chop down the trees completely. You are like such a person. Are you trying to put me into this impermanent, shaky reincarnation?”

30) “Hey mind! Did not become a monk because of a lack of good luck. Not because not having shame for begging for food. Nor it is because of a fickle mind. Not even because punished by the government. Not without a way to live. I vow I will not be charmed by you.”

31) “Austerity is something that was praised by the Arahants. Grief is relieved when ungratefulness is lost. Hey mind! Isn’t it you who led me to the ascetic life before? But now you are going to fall back into the old habits.”

32) “Hey mind! Everywhere I did what you told me to do. So I did not make you angry in many lives. You were born in me. You have no gratitude. That is why you have brought me to this miserable reincarnation for a long time.”

33) “Hey mind! Once upon a time, I became a Brahmin because of you. I became an aristocrat because of you. I became a king because of you. I became a merchant because of yourself. I became a slave because of you. I became a god because of you.”

34) “Because of you, I went into the world of Asuras. I went to hell worlds because of you. Because of you, I went into the animal kingdoms also. Because of you, I went to the ghost worlds.”

35) “Hey mind! You are betraying me again and again, aren’t you? You show me magical pictures from moment to moment, don’t you? You’re trying to play with me like a crazy person, aren’t you? Hey mind! What wrongs have I done to you to do such things to me?”

36) “My Master has shown me this world as unable to keep according to the wish, impermanent, volatile and useless. Hey mind! Admit me to the advice of Lord Buddha. Cross me over the flood of reincarnation that is too hard to cross.”

37) “Hey mind! You came to a mountain cave in the forest, which is full of wild pigs, roaming deers, slopes, and naturally beautiful mountain tops, wet with fresh rain. So be happy now.”

38) “The peacocks are a species of birds with a dark blue necks, beautiful feathers, and beautiful wings. When the sky roars, those peacocks cry. Hey mind! You are meditating in a forest cave and now be happy about it.”

39) “During the rainy season, the grass grows to a height of about four inches. The flowers of the great forest bloom like clouds. Then I sleep on the ground between the mountains. That blue grass is like a new bed. Very soft.”

40) “I will subdue you as a rich man keep an obedient servant. If I get any little thing on all four requisites, that’s enough for me. I’m not bored. I will make you fit for the extinction of existence element, just like tanning a cat skin.”

41) “I will subdue you as a rich man keeps an obedient servant. Like a mahout who controls an angry elephant, I will try my best to control you.”

42) “Hey mind without a form! You have very long travels. Walks alone. But I will not obey your words again. Sense pleasuring objects are a lot of woes. Very bitter. Something very dangerous. I turn my face and walk in the direction of Nirvana.”

43) “Hey mind! In the past, you walked on the path of your choice as you wished. But today I am controlling that stubborn mind with the correct mindfulness. It is like taming an angry elephant.”

44) “Hey mind! What you have now is not your old mind. Now you can’t handle me the way you want. I am seated in the organization of the great rishi Lord Buddha. Therefore, people like me do not perish.”

45) “Mountains, oceans, rivers, the earth, and all the other things that are formed in these four directions, in the four sub-directions, above and below, are impermanent. All three categories of worlds are woes. Hey mind! Where are you going, to live happily?”

46) “Hey mind! I’m working hard now. What can you do for me now? Hey mind! So now you can’t keep me under your spell. Never love to touch a bag full of filth with mouths on both sides. Shame on this body that is pouring filth by nine gates!”

47) “Hey mind! You were well tamed. It was as if a majestic elephant king had been subdued. I was able to walk on that beautiful path to Nirvana as if were restraining horses. Only the nobles who guarded the mind always could practice that path of Nirvana.”

48) “Ignorance, desire, pleasant and unpleasant things, beautiful forms, willingness for pleasure, lust; I vomited all these! I don’t want to swallow again anything that I vomited.”

49) “Hey mind! I have bound you to the purpose of meditation, like tying a tusker king to a tower with tough iron chains. I was freed from all existences because I developed the correct mindfulness and guarded this mind.”

50) “When the objectives come from sense organs, the mind goes astray on them. Then by wisdom; put an end to that wrong paths. Meditation helped the mind to be good. Be a person who saw the origination and deterioration of this woe of reincarnation, who was liberated from it and received the gift of the Lord Buddha.”

51) “Hey mind! This is how I was fascinated. I saw the bad as the good. The impermanent was seen as permanent. Grief was seen as pleasure. The mind misled me like misleading a stupid kid in the village. But now you are associating with the supreme and compassionate our master who has destroyed all bonds to the existence.”

52) “Hey mind! Like a deer that roams freely in the forest that is decorated with rain clouds; I too live in this beautiful forest with a mind that is untroubling. Hey mind! I have no doubt about your defeat now.”

53) “Hey mind! If any woman or any man is seduced by you or indulged in lust and sense organs pleasuring objects; they all fall into the ignorance. They all are under the spell of Mara. Everyone who wants to be born again is disciples of the mind.” These are the stanzas uttered by The Reverend Arahant Monk Thalaputa. 2500 years ago. (Note: These stanzas were uttered by him on various occasions of his life. Some were uttered before his attainment of supreme saintship.)

Part 5 – Sayings of holy Arahant monks:

Part 4 – Sayings of sacred Arahant monks:

1) “We live in the great forest. We live by going for begging alms. We are happy with whatever the begging-bowl gets. The mind is concentrated on the inner life. We are the ones who destroy the army of Mara.”

2) “We live in the great forest. We live by going for begging alms. We are happy with whatever the begging-bowl gets. We are the ones who destroy the army of Mara. Like an elephant king destroys a house made of reeds.”

3) “We sit in the shades of trees and meditate all the time. We are happy with whatever the begging-bowl gets. The mind is concentrated on the spiritual life. We are the ones who destroy the army of evil.”

4) “Hey! Shame on the woman who has a room made of bones, the one who has a body sewed with flesh and veins, the one who has a body full of filth and stinks! And staying like that thinking of other people’s bodies as ‘mine, mine'!” (at the time, a whore tried to charm the rishi)

5) “Hey! The one who looks like a bag full of excrement, the one who has a body covered by skin, the one who has two meat balls on the chest, the one who looks like a goblin, there are nine gates in your body where excrements always spill.”

6) “Dirt flows from nine gates in your body. That body very stinks. Your body is the biggest obstacle to the Nirvana. The monk who wants a clean life should get rid of that cesspool from a far away distance.”

7) “If anyone else knows what I know about this filthy body, he will chase this woman away as if she were a stinking cesspool that overflows due to the rain.”

8) (by that woman) “Blessed sage, what you have said, o great heroic sage, what you have said are true! Even so, some people cling to a woman’s body like old bulls sinking into a muddy swamp.”

9) (by the sage Moggallana) “If anyone wants to paint this space in yellow or any other colour; it is a great inconvenience to him.”

10) “My mind is like the space. The mind is concentrated in the spiritual life. Foolish woman! Do not come up against me and get destroyed as a locust jumps into a great fire.”

11) “This body is made of bones. Foolish people think differently about this body that gets diseased. They decorate this body with ornaments. But should look at the real condition of this body. There is nothing in this body that can keep according to the wish.”

12) “Although adorned with pearls and jewels, should look at the real nature of this body that is with a skeleton wrapped by a skin. Garments make the body looks good.”

13) “The hunter had set up a trap. However, the deer did not fall into the trap. When the hunter cries, we run after eating the food.”

14) “The deer trap was broken. The deer did not fall into the trap. When the hunter is in distress, we run away after eating the food.”

15) “Truly things that are formed are impermanent. They have an emerging and disappearing nature. Those things that get formed are being originated and deteriorated. Pacifying this nature is the pleasure.”

16) “Should look at these five groups of clingings as one looks at something of others. Should not look like your own things. Those people can understand this very subtle nature like skilled archers pierce the body hair of a horse in the darkness by the light of a thunderbolt.”

17) “Like a man who was struck by a weapon and anxious to be healed, and as a man who has a burning head is anxious to extinguish it; a monk must strive to awake the sanity and eliminate the lust.”

18) “A monk should strive to arise mindfulness and eradicate the desire for existence. Just as a person who was struck by a weapon is anxious to be healed and as a person who is burnt on the head is anxious to extinguish it.”

19) “I was engaged in this great work by the Lord Buddha who has a developed mind and who bears the last body. So I shook the Purvaarama monastery by my thumb using psychic powers.”

20) “Realizing the extinction of existence element and getting freed from these defilements is not something that can be done with a little effort. It is not something that can be done with a little courage.”

21) “But this young monk is a magnificent man. He was able to defeat the army of Mara and carry the last body.”

22) “Lights of lightning strikes fall on the slope between the ‘Vebhara’ mountain and the ‘Pandava’ mountain. That monk meditates in a cave on that mountain. That monk has an unwavering mind and unique qualities. A son of the Lord Buddha.”

23) “He is calm. And restrained. A sage who lives in a distant forest. Someone who has become the legacy of the great Buddha. One who is worshiped by Brahmas too.”

24) “Blessed Brahmin, worship the sage great Kashyapa, a legacy of the supreme Lord Buddha, who dwells in the forest, who is sublime and sinless.” (at a time when a brahmin tried to hurt the sage Kashyapa)

25) “If a person is born as a Vedic Brahmin who came to the end of Vedic lore of the Brahmin caste in the human world for a hundred years,”

26) “If one worships that Brahmin who has gone to the other side of Vedic lore; that worship is not worth even one-sixteenth of the worship paid to the rishi great Kashyapa.”

27) “That monk enters into the eight emancipations in the morning and then ascends and descends in trances. Thereafter only he goes to the village for alms round.

28) “Blessed Brahmin, do not bother such a monk. Do not destroy yourself. Clear the mind about that Arahant sage who has an unwavering mind. Immediately join hands and worship. Do not cleave your own head!” (referring to karma)

29) “That person has taken forward the rebirth itself only. He does not see the Dharma. He is going on a circular way. He is going on a wrong journey.” (about fake ascetics)

30) “He has embraced the formations like a worm who embraced excrement. If an ascetic is greedy for profits and hospitalities; he has to travel an empty journey.”

31) “But look at that coming sage Saaripuththa. What a beautiful person. He has developed both concentration meditations and wisdom meditations to the end and has attained freedom from both sides.”

32) “Look at that coming sage Saaripuththa. There is no impure defilements in him. All bonds have been broken. Has acquired the three sciences. The army of Mara was defeated. That is why he has become a great field of merits suitable for receiving human adores and sacrifices.”

33) “There are about ten thousand gods who have come here, they all have supernatural powers and are glorious. Also, all the brahmas in the world of the plane of Brahma ministers have come. They all are with bonded hands worshiping the rishi Moggallana.”

34) “Great man, worship you! Supreme man, worship you! You have no sins. O lord who has no sorrows, you truly deserve to accept the gifts and worships of the world.”

35) “Gods and humans honour that monk. He was born into this world that is with aging and death. Eventually freed from that filthy world of aging and death; he now lives like a white lotus flower in a muddy swamp that does not touch the mud below. Stays without any attachment to anyone.”

36) “That monk can know a thousand galaxies in an instant. One who is equal to the great Brahma. He is also endowed with magnificent supernatural powers. Also, he has the distinctive intelligence of seeing the rebirths of any other being. He even sees gods when at the appropriate times also.”

37) “If a person crossed the reincarnation wheel with wisdom, virtue, and concentration; he is like rishi Saaripuththa. Saaripuththa thero is foremost of these three facts.”

38) “I can create one trillion various bodies that act in an instant. I can manipulate supernatural powers in any method I want. These psychic powers are perfectly fascinated by me.”

39) “That monk is in the organization of the greatest Rishi who is free from the desire, who went to the end of concentration and wisdom. That wise monk of the Moggallana tribe, with a concentrated mind; smashed the sins like an elephant king breaking a weak creeper.”

40) “I too associated with the Master with reverence. The advice of the Lord Buddha was completed. The weight of the cankers was put aside. The cords of existence were broken from the roots.”

41) “I left the house and became an ascetic with a noble idea. I achieved the noble idea of being freed from all the bonds.”

42) “Hey Mara, a long time ago there was a Mara called ‘Dusee’. So that Mara persecuted the Kakushanda Omniscient Buddha and a main disciple of him called ‘Vidura’. In the end, he was born into a hell world and suffered endlessly. This is how it happened.” (at a time when the Mara god prince came)

43) “This is how that celestial Mara named Dusee who persecuted the Kakushanda Buddha and a main disciple Vidura were born in a hell world and suffered endlessly. That hell world being always gets struck with a hundred iron darts. The excruciating pain that comes from hundred darts is different in each attack.”

44) “Now the person who knows the consequences of that karma is a disciple monk of the (Gautama) Omniscient Buddha. Hey Mara, are you going to persecute such a monk and make yourself ruin?”

45) “In the middle of the ocean there exist very beautiful divine planes that last a very long time. They are like shining gems. Unimaginably beautiful goddesses dance in those ethereal celestial mansions, shining in different colours.”

46) “Now the person who knows that fact is a disciple monk of the Lord Buddha. Hey, are you going to persecute such a monk and make yourself ruin?”

47) “It was the Omniscient Buddha who ordered me. Then, while monks were watching; I shook the Purvaarama monastery by my thumb using paranormal powers.”

48) “Now the person who knows that fact is a student monk of the Gautama Buddha. Hey celestial Mara, are you going to persecute such a monk and make yourself ruin?”

49) “The Vayijayantha astral building of the god king Shakra was shocked by the thumb and terrorized the citizens of Thavathinsa god world also. I am the rishi who did that work.”

50) “Thereafter asked from the god king Shakra at Vayijayantha Palace 'friend, do you know how to get rid of greed?’ God king told the Dharma correctly to the rishi just as he had heard. I am that ascetic.”

51) “There is a heavenly hall called Sudharmaa in the 33 god kings world. One day the great Brahma king was also present in that hall. A monk asked the Great Brahma ‘dear brahma, you used to have a superstitious vision. Do you still have that vision?’ Also, that monk told to him in his brahma world ‘look at the light of the Lord Buddha moving in the brahma world with his students'. I am that monk.”

52) “Then the great Brahma said to that monk. ‘O lord, I don’t have that vision now’.”

53) “He further said ’How can I say today, that it is eternal this brahma world! Also, I now see the light of the Lord Buddha who is traveling in the brahma world with his disciples.’”

54) “Now the person who knows that fact is a disciple monk of the Gautama Buddha. Hey celestial Mara, are you going to persecute such a monk and make yourself sad?”

55) “An ascetic touched the top of the great Meru invisible mountain with the power of emancipations and trances. Also, an ascetic touched the sleeping area of the human beings in the human world called East Videha. I am the ascetic who did those things.” (warning the Mara that the Rishi is more powerful than the Mara)

56) “Now the person who knows that fact is a disciple monk of the Omniscient Buddha. Hey Mara, are you going to persecute such a monk and make yourself ruin?”

57) “Fire does not think ‘I will burn this fool’. But the stupid one comes himself into the fire and gets burned in the fire.”

58) “Hey Mara, you too are going to clash with an Arahant monk. Are you trying to burn like a fool in a fire?”

59) “Hey celestial Mara, at that time Dusee Mara also persecuted an Omniscient Buddha and accumulated sins. Do you think sinful karma will not give its effect to you?”

60) “Hey Mara, because of your these actions you are collecting many sins that give its effect for a very long time. Hey Mara, so do not love to do sins in anger of the Lord Buddha and the ascetics!”

61) “It was in the Bhesakala forest that the Moggallana monk threatened the divine prince Mara in that manner. Then Mara’s mind became so sad. Becoming very upset, instantly at that moment at that place; he vanished.” These are the stanzas uttered by The Reverend Arahant Monk Great Moggallana. 2500 years ago. (Note: These stanzas were uttered by him on various occasions of his life. Some stanzas were uttered when a whore tried to charm her. Later that whore became a Buddhist nun. Some stanzas were uttered by him when the divine prince Mara by using Mara’s supernatural powers tried to attack him when he was in the Bhesakala forest. He entered into the stomach of the reverend Arahant Monk Great Moggallana causing him a terrible pain. Then he saw the attack of divine prince Mara by using the divine eye. Then when he recognized the divine prince Mara, he came out from his stomach and stood before the door of the small forest hut invisibly. Nevertheless, by seeing him using the divine eye the reverend Arahant Monk Great Moggallana threatened him. This monk died in the peace before his master.)

Sabbasava Sutra:

Part 5 – Sayings of holy Arahant monks:

1) “Even when I left the house and became a monk in the organization of Lord Buddha; these lowly childish sinful thoughts chase after me.”

2) “I will not run away from this battle against sins even if a thousand armies, skilfully trained to shoot by bows; envelop me and shoot me with thousand arrows. Nor I can be thrown out.”

3) “And the power of women is mightier than the arrows. But no matter what woman comes, they can not seduce me. I am well established in the Dharma.”

4) “I came to know about this path of Nirvana from the Lord Buddha who was born in the solar dynasty. My mind is always on that path to Nirvana.”

5) “Hey Mara! When I travel to Nirvana on that path, you come that way right? But my death will be carried out in such a way that you will not be able to see even slightly the path I went.”

6) “If dispels the reluctance to meditate, if dispels the desire for lustful thoughts, if dispels childish thoughts, if does not create any desire at all; then he is free from the desire. Only for the person who is empty of desire is called a true ascetic.”

7) “In the sky and on the earth, if there is anything that has arisen out of the four great elements in this world, all of them cannot be kept according to the wish. They all change. The holy Arahants are aware of that fact.”

8) “The being with cankers is different. He is obsessed with pictures, sounds, smells, tastes, and tangibles. The rishi is the one who is pure without any desire for those things and does not keep them in his mind.”

9) “The natural being is in the midst of unrighteousness. Then gets entangled in sixty eight arguments and argues. But an ascetic is one who does not get involved in anything like that and does not talk useless things.”

10) “The wise monk is concentrating for a long time. If there is no hypocrisy, if there is wisdom suitable for the place, if there is no lust, then that rishi who has achieved the absolute peace of Nirvana is waiting to die in the extinction.”

11) “O Blessed ascetic, remove the measure. Remove the pride. Eliminate the path of the creation of pride without leaving any residue. If you fall into the path of ego; you will be sorrowful for a long time.”

12) “It is this quality that erases the good qualities of beings. Arrogance destroys these creatures. So those beings go to hell worlds because of that. Fall into hell worlds and come to sorrow for a long time.”

13) “The monk who by following the correct path and engaging in a good program, has attained the Nirvana; will never repent. The wise man is the monk who abandoned the fame and fortune and comes to the truth and sees the Dharma.”

14) “Therefore, get rid of the sins. Cultivate perseverance. Destroy five dark covers of mind. Come to purity. Lose the arrogance. Have a calm mind. Arouse the science. End the grief.”

15) “O blessed Ananda! My mind is now burning with the lust. This mind is on fire on all sides. Please! Have mercy on me and teach me a strategy to extinguish the fire of lust.” (At a time, before he becomes an Arahant)

16) (Ananda thero) “Of course, you are blinded due to a wrong recognizing. That is why your mind is on fire. Abandon that wrong sign which covers impurities of the body, which makes lust in the mind immediately!”

17) (Ananda thero) “Consider all that are formed as belongings of someone else’s. See as a woe. Do not look at it as your own thing. Extinguish that great lust immediately. May you never again be burned in the fire of lust!”

18) (Ananda thero) “Concentrate your mind well, in concentration; practice mindfulness of body meditation. Establish mindfulness in bodily wisdom meditations. Live always with frustration about the human body.”

19) “Develop wisdom meditations that are without signs of defilements. Uproot the pride in your mind. Realize the pride and be liberated. Spend time with a calm mind.”

20) “Of course, one should speak words that do not hurt oneself and others. Those are the words that are called sweet words.”

21) “Only pleasant words should be spoken. Everyone accepts those sweet words. Should remove bad words and speak pleasant words to others.”

22) “Truth is, in fact, the ambrosial. It is a true eternal Dharma. Therefore, the noble men are in the truth when they speak words. Stay in the meaning. Stay in the Dharma.”

23) “If the Lord Buddha said a word that removes fear and leads to the ambrosial Nirvana; that word, that ends all woes is supremer than all the words in the world.”

24) “The wisdom of the Saripuththa thero is very profound. Has an amazing wisdom. Extremely good at choosing the correct path and the wrong path. It is with that great wisdom that sage Saripuththa teaches the Dharma to the monks.”

25) “He can preach the Dharma briefly. He can also preach the Dharma in detail. He has a sweet sound like a Starling bird. As he began to preach the Dharma, his genius continuous to emerge.”

26) “Everyone is listening to those sweet, attractive words. The monks like to hear those words, which are sweet and pleasing to the ears. They listen with a happy heart.”

27) “Today is a full moon poya day. Five hundred Arahants have come and waiting for the meeting. All those monks are sages who destroyed all bonds to the existence, destroyed reincarnation and were freed from all sorrow.”

28) “Like a wheel turner emperor who travels around the earth with his ministers by the sky with the supernatural power of his divine wheel that has a thousand cogs,”

29) “That is how our supreme Master, travels with his students who have defeated the army of sins and acquired the three sciences.”

30) “Holy Arahants are the children of the Blessed One. There are no helpless persons in them. Worshiping the sage of sages who was born in the sun dynasty, who uproots the pricks of desire,”

31) “That group of monks more than a thousand, only associates with reverend Omniscient One. He taught us the Dharma of extinction of existence element, which is free from all sins, which is without any fear.”

32) “Monks listen to that pure Dharma spoken by the Master, the reverend Omniscient One. The sight of the Lord Buddha with his student monks is extremely beautiful.”

33) “The Blessed One who is the seventh absolute sage among all sages is called ‘Naga’. He rains down the rain of Dharma on all the hearers just as a heavy rain.”

34) “I came out in the daytime to see the Master. O, great hero, your feet are worshiped by your student monk named Vangisa.”

35) “Look at the supreme Buddha. He closed the path of the sins. The defilement thorns were removed. Behaves freely. Describes the Dharma in detail. He frees beings from all bondages and sins.”

36) “He preached the path to Nirvana in order to cross this flood of defilements only. When taught the path to Nirvana, which is eternal in various ways, the monks also established in that ambrosial Nirvana without any disturbances.”

37) “He realized a subtle nature which gives the brightness of Dharma and transcends everything that exists. He firstly taught the nature which he realized to the five ascetics.”

38) “So when there is a Dharma that has been preached so beautifully, why is it so late to realize that subtle nature? Therefore, one should always worship the Blessed One. We must act in accordance with the Dharma without any delay.”

39) “That reverend Arahant monk Kondakgnkgna, who was with great courage; always lived in the pleasure of rest.”

40) “If any disciple who receives the Master’s admonition acquired a certain meaning; all disciples who disciplined themselves without being late obtained that subtle meaning.”

41) “That Kondakgnkgna thero is majestic. He is capable of knowing others’ minds. A heritage of the Lord Buddha. He worships the beautiful feet of his supreme master!”

42) “Those disciples who have received the three sciences leave the association of all 5 Maras. When the Lord Buddha who transcended all griefs stay in the Isigili mountain; those his disciples escort him.”

43) “The superpowers of the great Moggallana thero are amazing. He has a calm mind that is free from defilements. So he knows by his own mind about the minds of those monks.”

44) “Those great monks have various paranormal abilities like these. Such monks are the ones who accompany the Lord Buddha who is full of all paramount virtues.”

45) “When the full moon shines in the cloudless sky, it is very beautiful. It is beautiful even when all obstacles are removed and the sun shines. O paramount Rishi! You are the same! Surpasses everything and glorifies.”

46) “That dispels all doubts in this present life, That has an unchildish wisdom, from that prophet, I would like to ask, that; the virtues of that ascetic had spread. He had an extinguished mind. That ascetic died at the Aggalawa temple.”

47) “His name was Nigrodha Kappa. The Blessed One himself gave that name to that great ascetic. That ascetic was also in the process of trying. That ascetic was looking at the profound Dharma, seeking ambrosial Nirvana and worshiping the Master.”

48) “O Shakyan sage, the all-seeing Rishi king, we all want to know about that ascetic! Our ears are focused on that fact. You are our only prophet, you are the paramount sage.”

49) “O All-Seeing Master! You are among us, like the god king Shakra who is surrounded by gods. Great sage king, tell us about that ascetic. Take away our doubts. Did that ascetic perform the death in the extinction of existence element?”

50) “The delusional path of the world is ignorance. Reverend Omniscient One who shows the truth to the world does not have the skeptical impurities that are on the side of ignorance. Indeed, you are the ‘great eye’ of everyone in the world.”

51) “If the Omniscient Buddha did not destroy the defilements that arise in the minds like the big rain clouds blowing in the storm, the whole world would be covered only in darkness. If that happened, then there would be no people who glow by the supreme wisdom.”

52) “The world is illuminated by the wise rishis. Lord Buddha! I feel the same way about you. We also came to the Master who has meditative levels and a penetrating wisdom. Please, Lord, tell us about that Nigrodha Kappa thero!”

53) “That sweet voice overflows with meanings. Those words add up in a very interesting way. Preaches the Dharma in that sweet tone. Teaches us with those beautiful words that sound so sweet, like a swan lifts its neck and sounds. We will listen with upright minds.”

54) “The sweet Dharma is preached by the Lord Buddha, who destroyed the world of birth and death, and washed away all sins. Reverend Omniscient Ones does not do anything that comes to mind like ordinary people. He does everything considering by wisdom.”

55) “Preaches Dharma very clearly. Has a direct wisdom. We accept the qualities of the Lord Buddha. We worship with our hands and say this; O, great wise man, give us wisdom too.”

56) “O the hero who has an unchildish wisdom. O All-Knowing Lord, save us from delusion! We like to hear the Dharma, just as someone who suffers from drought likes heavy rain. May the rain of Dharma rain down!”

57) “Our Nigrodha Kappa Thero lived this noble ascetic life with a meaning. Did his goal come true? Did he perform the death in the extinction of existence element? Or did he die with defilements? We are willing to know.”

58) “(The Blessed One) For a long time in this world made up of name-form; he had the flood of desire. He eliminated that desire. He transcended from the world that has death and birth, forever.”

59) “I became clear after hearing those words of yours, O great sage! What I asked from the Blessed One was never empty. The greatest rishi never did deceive me.”

60) “That ascetic is a disciple of the Lord Buddha who does what he says. Only by wisdom, he broke the deceptive net of defilements.”

61) “The Blessed One saw every root of the Nigrodha Kappa Thero. In fact, he was able to cross the kingdom of Mara which is extremely hard to cross.”

62) “O great man, I worship You, the god of gods. I also pay homage to the Nigrodha Kappa thero who is like a tusker king, a son of the Lord Buddha, a son born from the heart of the Lord Buddha, a great warrior.”

63) “I can compose beautiful poems. I used to be intoxicated about it. So I walked from village to village and from city to city. It was on that journey that I saw the Blessed Lord Buddha who transcended from everything.”

64) “Then Lord Buddha preached the nature to me too. I was very impressed with that Dharma. In fact, we got these triple gems for our own good.”

65) “I heard the great words of the Master. Learned about aggregates, elements, faculties. I too joined the organization of Lord Buddha.”

66) “Many men and women follow the advice of the Lord Buddha. In fact, it is for the good of many that Omniscient Buddhas come into the world.”

67) “If those monks and nuns who had entered into the path of Nirvana had attained the timeless Nirvana, then the Lord Buddha certainly have attained that supreme Buddhahood enlightenment for the sake of healing their minds.”

68) “The Lord Buddha, who was born of the sun dynasty, preached these four noble truths to the world with a great compassion.”

69) “Grief is an Aryan truth. The occurrence of grief is also an Aryan truth. The transcendence of grief is also an Aryan truth. The noble eight-fold path is also an Aryan Truth.”

70) “That is how the Aryan truth of Dharma is shown. I saw that same truth equally as showed. Obtained that noble subtle meaning. The advice of Lord Buddha was completed.”

71) “I came to the end of six distinctive intelligences. The divine ear was cleansed. Also obtained three sciences. Came to the psychic powers. Also clever in knowing what others think.”

72) “It is a very good thing that I entered this organization of Lord Buddha. I came to know this Dharma in detail from the Lord Buddha himself. I too realized that subtle nature.” These are the stanzas uttered by The Reverend Arahant Monk Vangisa. 2500 years ago. (Note: These stanzas were uttered by him on various occasions of his life.)

Sabbasava Sutra:

Sabbasava Sutra – All the Fermentations. (defilements, cankers, sins)

I have heard that on one occasion the Omniscient Buddha was staying at Savatthi, in Jeta’s Grove, Baron Anathapindika’s monastery. There he addressed the monks: “Monks!”

“Yes, lord,” the monks replied.

The Blessed One said, “Monks, the ending of the fermentations is for the one who knows & sees, I tell you, not for one who does not know & does not see.

For the one who knows what & sees what? Appropriate attention & inappropriate attention. When a monk attends inappropriately, unarisen fermentations arise, and arisen fermentations increase. When a monk attends appropriately, unarisen fermentations do not arise, and arisen fermentations are abandoned.

There are fermentations to be abandoned by seeing, There are fermentations to be abandoned by restraining, There are fermentations to be abandoned by considering, There are fermentations to be abandoned by tolerating, There are fermentations to be abandoned by avoiding, There are fermentations to be abandoned by dispelling, and There are fermentations to be abandoned by meditating.”

(1) “And what are the fermentations to be abandoned by seeing? There is the case where an uninstructed, run-of-the-mill person — who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for men of integrity, is not well-versed or disciplined in their Dhamma — does not discern what ideas are fit for attention or what ideas are unfit for attention. This being so, he does not attend to ideas fit for attention and attends (instead) to ideas unfit for attention.”

“And what are the ideas unfit for attention that he attends to? Whatever ideas such that, when he attends to them, the unarisen fermentation of sensuality arises in him, and the arisen fermentation of sensuality increases; the unarisen fermentation of becoming arises in him, and arisen fermentation of becoming increases; the unarisen fermentation of ignorance arises in him, and the arisen fermentation of ignorance increases. These are the ideas unfit for attention that he attends to.”

“And what are the ideas fit for attention that he does not attend to? Whatever ideas such that, when he attends to them, the unarisen fermentation of sensuality does not arise in him, and the arisen fermentation of sensuality is abandoned; the unarisen fermentation of becoming does not arise in him, and arisen fermentation of becoming is abandoned; the unarisen fermentation of ignorance does not arise in him, and the arisen fermentation of ignorance is abandoned. These are the ideas fit for attention that he does not attend to. Through his attending to ideas unfit for attention and through his not attending to ideas fit for attention, both unarisen fermentations arise in him, and arisen fermentations increase.”

“This is how he attends inappropriately: ‘Was I in the past? Was I not in the past? Who was I in the past? How was I in the past? Having been who, who was I in the past? Shall I be in the future? Shall I not be in the future? Who shall I be in the future? How shall I be in the future? Having been what, who shall I be in the future?’ Or else he is inwardly perplexed about the immediate present: ‘Am I existing? Am I not? Who am I? How did I become such a person? Where have these being come from? Where will these beings go?’”

“As he attends inappropriately in this way, one of the 6 kinds of views arises in him: The view ‘I exist’ arises in him as true (according to the eternalism) and establishes. Or the view ‘I do not exist’ arises in him as true (according to the nihilism, nothingness, annihilationism) and establishes. Or taking Perception aggregate as I, the view ‘Me who is Perception aggregate know the other aggregates which are my soul/self’ arises in him as true and establishes. Or taking Perception group as I, the view ‘Me who is Perception aggregate know the other aggregates which are not my self’ arises in him as true and establishes. Or the view ‘Me who is none-self perception aggregate know other 4 aggregates which are my self’ arises in him as true and establishes. Or else there becomes a view like this to him. That is; “If a certain self of mine acts, knows the results of karmas such as pleasureful sensations and painful sensations, that I, can be manipulated according to my will, that my self is eternal, that my soul is permanent, that my self never changes. I do not change.” Monks, this is called a thicket of views, a forest of views, the desert of philosophies, the dangerous thorn of philosophies, a fetter of views. Bound by the fetter of views, the uninstructed ordinary person is not freed from birth, aging, death, sorrow, lamentation, pain, distress, and despair. Monks, I tell you, he will not be freed from all woes.”

“The well-instructed disciple of the noble ones — who has regard for noble ones, is well-versed & disciplined in their Dhamma; who has regard for men of integrity, is well-versed & disciplined in their Dhamma — discerns what ideas are fit for attention and what ideas are unfit for attention. This being so, he does not attend to ideas unfit for attention and attends (instead) to ideas fit for attention.”

“And what are the ideas unfit for attention that he does not attend to? Whatever ideas such that, when he attends to them, the unarisen fermentation of sensuality arises in him, and the arisen fermentation of sensuality increases; the unarisen fermentation of becoming arises in him, and arisen fermentation of becoming increases; the unarisen fermentation of ignorance arises in him, and the arisen fermentation of ignorance increases. These are the ideas unfit for attention that he does not attend to.”

“And what are the ideas fit for attention that he does attend to? Whatever ideas such that, when he attends to them, the unarisen fermentation of sensuality does not arise in him, and the arisen fermentation of sensuality is abandoned; the unarisen fermentation of becoming does not arise in him, and the arisen fermentation of becoming is abandoned; the unarisen fermentation of ignorance does not arise in him, and the arisen fermentation of ignorance is abandoned. These are the ideas fit for attention that he does attend to. Through his not attending to ideas unfit for attention and through his attending to ideas fit for attention, unarisen fermentations do not arise in him, and arisen fermentations are abandoned.”

“He thinks appropriately; This is the woe... This is the origination of woe... This is the cessation of woe... This is the way leading to the cessation of woe. As he attends appropriately in this way, three fetters are abandoned in him, which are: identity-view, doubt, and grasping of wrong views & wrong practices. These are called the fermentations to be abandoned by seeing.”

(2) “And what are the fermentations to be abandoned by restraining? There is the case where a monk, reflecting appropriately, dwells restrained with the restraint of the eye-faculty. The fermentations, vexation, suffering or trouble that would arise if he were to dwell unrestrained with the restraint of the eye-faculty do not arise for him when he dwells restrained with the restraint of the eye-faculty.”

“Reflecting appropriately, he dwells restrained with the restraint of the ear-faculty...”

“Reflecting appropriately, he dwells restrained with the restraint of the nose-faculty...”

“Reflecting appropriately, he dwells restrained with the restraint of the tongue-faculty...”

“Reflecting appropriately, he dwells restrained with the restraint of the body-faculty...”

“Reflecting appropriately, he dwells restrained with the restraint of the mind-faculty. The fermentations, vexation, suffering or trouble that would arise if he were to dwell unrestrained with the restraint of the mind-faculty do not arise for him when he dwells restrained with the restraint of the mind-faculty. These are called the fermentations to be abandoned by restraining.”

(3) “And what are the fermentations to be abandoned by considering? There is the case where a monk, reflecting appropriately, uses the robe simply to counteract cold, to counteract heat, to counteract the touch of flies, mosquitoes, wind, sun, & reptiles; simply for the purpose of covering the parts of the body that cause shame.”

“Reflecting appropriately, he uses alms-food, not playfully, nor for intoxication, nor for putting on bulk, nor for beautification; but simply for the survival & continuance of this body, for ending its afflictions, for the support of the holy life, thinking, ‘Thus will I destroy old feelings (of hunger) and not create new feelings (from overeating). I will maintain myself, be blameless, & live in comfort.’”

“Reflecting appropriately, he uses lodging simply to counteract cold, to counteract heat, to counteract the touch of flies, mosquitoes, wind, sun, & reptiles; simply for protection from the inclemencies of weather and for the enjoyment of seclusion.”

“Reflecting appropriately, he uses medicinal requisites that are used for curing the sick simply to counteract any pains of illness that have arisen and for maximum freedom from disease.”

“The fermentations, vexation, or fever that would arise if he were not to use these things (in this way) do not arise for him when he uses them (in this way). These are called the fermentations to be abandoned by considering.”

(4) “And what are the fermentations to be abandoned by tolerating? There is the case where a monk, reflecting appropriately, endures. He tolerates cold, heat, hunger, & thirst; the touch of flies, mosquitoes, wind, sun, & reptiles; ill-spoken, unwelcome words & bodily feelings that, when they arise, are painful, racking, sharp, piercing, disagreeable, displeasing, & menacing to life. The fermentations, vexation, suffering or trouble that would arise if he were not to tolerate these things do not arise for him when he tolerates them. These are called the fermentations to be abandoned by tolerating.”

(5)“And what are the fermentations to be abandoned by avoiding? There is the case where a monk, reflecting appropriately, avoids a wild elephant, a wild horse, a wild bull, a wild dog, a snake, a stump, a bramble patch, a chasm, a cliff, a cesspool, an open sewer. Reflecting appropriately, he avoids sitting in the sorts of unsuitable seats, wandering to the sorts of unsuitable habitats, and associating with the sorts of bad friends that would make his knowledgeable friends in the holy life suspect him of evil conduct. The fermentations, vexation, suffering or fever that would arise if he were not to avoid these things do not arise for him when he avoids them. These are called the fermentations to be abandoned by avoiding.”

(6) “And what are the fermentations to be abandoned by destroying? There is the case where a monk, reflecting appropriately, does not tolerate an arisen thought of sensuality. He abandons it, dispels it, & wipes it out of existence.”

“Reflecting appropriately, he does not tolerate an arisen thought of ill will...”

“Reflecting appropriately, he does not tolerate an arisen thought of cruelty...”

“Reflecting appropriately, he does not tolerate arisen evil, unskillful mental qualities. He abandons them, dispels them, & wipes them out of existence. The effluents, vexation, suffering or fever that would arise if he were not to dispel these things do not arise for him when he dispels them. These are called the fermentations to be abandoned by dispelling.”

(7) “And what are the fermentations to be abandoned by meditating? There is the case where a monk, reflecting appropriately, develops mindfulness as a factor for Awakening dependent on seclusion... dispassion... cessation, resulting in letting go. He develops analysis of qualities as a factor for Awakening... persistence as a factor for Awakening... rapture as a factor for Awakening... serenity as a factor for Awakening... concentration as a factor for Awakening... equanimity as a factor for Awakening dependent on seclusion... dispassion... cessation, resulting in letting go. The fermentations, vexation, suffering or fever that would arise if he were not to develop these qualities do not arise for him when he develops them. These are called the fermentations to be abandoned by meditating.”

“When a monk’s fermentations that should be abandoned by seeing have been abandoned by seeing, his fermentations that should be abandoned by restraining have been abandoned by restraining, his fermentations that should be abandoned by considering have been abandoned by considering, his fermentations that should be abandoned by tolerating have been abandoned by tolerating, his fermentations that should be abandoned by avoiding have been abandoned by avoiding, his fermentations that should be abandoned by dispelling have been abandoned by dispelling, his fermentations that should be abandoned by meditating have been abandoned by meditating, then he is called a monk who dwells restrained with the restraint of all the fermentations. He has severed craving, thrown off the fetters, and — through the right penetration of conceit — has made an end of suffering & woe.”

That is what the Buddha said. Gratified, the monks delighted in the Blessed One’s words. [End of this sutta]

Sallekha Sutra:

Sallekha Sutra: The Discourse on Effacement.

Thus have I heard. Once the Blessed One was staying at Savatthi, in Jeta’s Grove, the baron Anathapindika’s monastery.

Then one evening the venerable Maha-Cunda rose from meditative seclusion and went to the Blessed One. Having paid homage to him, he sat down at one side and spoke thus to the Blessed One: “Venerable sir, there are these various views that arise in the world concerning self-doctrines or world-doctrines. Does the abandoning and discarding of such views come about in a monk who is only at the beginning of his (meditative) reflections?”

“Cunda, as to those several views that arise in the world concerning self-doctrines and world-doctrines, if (the object) in which these views arise, in which they underlie and become active, is seen with right wisdom as it actually is, thus: ‘This is not mine, this I am not, this is not my self’— then the abandoning of these views, their discarding, takes place in him (who thus sees).”

The Eight Attainments:

“It may be, Cunda, that some monk, detached from sense-objects, detached from unsalutary ideas, enters into the first absorption that is born of detachment, accompanied by thought- conception and discursive thinking, and filled with rapture and joy, and he then might think: ‘I am abiding in effacement.’ But in the Noble One’s discipline it is not these (attainments) that are called ‘effacement’; in the Noble One’s discipline they are called ‘abidings in ease here and now.’”

“It may be that after the stilling of thought conception and discursive thinking, he gains the inner tranquillity and harmony of the second absorption that is free of thought-conception and discursive thinking, born of concentration and filled with rapture and joy; and he then might think: ‘I am abiding in effacement.’ But in the Noble One’s discipline it is not these (attainments) that are called ‘effacement’; in the Noble One’s discipline they are called ‘abidings in ease here and now.’”

“It may be that after the fading away of rapture, the monk dwells in equanimity, mindful and clearly aware, and he experiences a happiness in his body of which the Noble Ones say: ‘Happily lives he who dwells in equanimity and is mindful!’ — that third absorption he wins; and he then might think: ‘I am abiding in effacement.’ But in the Noble One’s discipline it is not these (attainments) that are called ‘effacement’; in the Noble One’s discipline they are called ‘abidings in ease here and now.’”

“It may be that with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters upon and abides in the fourth absorption, which is beyond pleasure and pain and has purity of mindfulness due to equanimity; and he then might think: ‘I am abiding in effacement.’ But in the Noble One’s discipline it is not these (attainments) that are called ‘effacement’; in the Noble One’s discipline they are called ‘abidings in ease here and now.’”

“It may be that, with the entire transcending of perceptions of corporeality, with the disappearance of perceptions of sense- response,’ with non-attention to perceptions of variety, thinking: ‘Space is infinite,’ some monk enters upon and abides in the sphere of infinite space; and he then might think: ‘I am abiding in effacement.’ But in the Noble One’s discipline it is not these (attainments) that are called ‘effacement’; in the Noble One’s discipline they are called ‘peaceful abidings.’”

“It may be that by entirely transcending the sphere of infinite space, thinking: ‘Consciousness is infinite,’ some monk enters and abides in the sphere of infinite consciousness; and he then might think: ‘I am abiding in effacement.’ But in the Noble One’s discipline it is not these (attainments) that are called ‘effacement’; in the Noble One’s discipline they are called ‘peaceful abidings.’”

“It may be that by entirely transcending the sphere of infinite consciousness, some monk enters and abides in the sphere of nothingness; and he then might think: I am abiding in effacement.’ But in the Noble One’s discipline it is not these (attainments) that are called ‘effacement’; in the Noble One’s discipline they are called ‘peaceful abidings.’”

“It may be that, by entirely transcending the sphere of nothingness, some monk enters and abides in the sphere of neither-perception-nor-non-perception; and he then might think: ‘I am abiding in effacement.’ But in the Noble One’s discipline it is not these (attainments) that are called ‘effacement’; in the Noble one’s discipline they are called ‘peaceful abidings.’”

Effacement:

“But herein, Cunda, effacement should be practiced by you:

(1) Others will be harmful; we shall not be harmful here — thus effacement can be done.

(2) Others will kill living beings; we shall abstain from killing living beings here — thus effacement can be done.

(3) Others will take what is not given; we shall abstain from taking what is not given here — thus effacement can be done.

(4) Others will be unchaste; we shall be chaste here — thus effacement can be done.

(5) Others will speak falsehood; we shall abstain from false speech here — thus effacement can be done.

(6) Others will speak maliciously; we shall abstain from malicious speech here — thus effacement can be done.

(7) Others will speak harshly; we shall abstain from harsh speech here — thus effacement can be done.

(8) Others will gossip; we shall abstain from gossip here — thus effacement can be done.

(9) Others will be covetous; we shall not be covetous here — thus effacement can be done.

(10) Others will have thoughts of ill will; we shall not have thoughts of ill will here — thus effacement can be done.

(11) Others will have wrong views; we shall have right view here — thus effacement can be done.

(12) Others will have wrong intention; we shall have right intention here — thus effacement can be done.

(13) Others will use wrong speech; we shall use right speech here — thus effacement can be done.

(14) Others will commit wrong actions; we shall do right actions here — thus effacement can be done.

(15) Others will have wrong livelihood; we shall have right livelihood here — thus effacement can be done.

(16) Others will make wrong effort; we shall make right effort here — thus effacement can be done.

(17) Others will have wrong mindfulness; we shall have right mindfulness here — thus effacement can be done.

(18) Others will have wrong concentration; we shall have right concentration here — thus effacement can be done.

(19) Others will have wrong knowledge; we shall have right knowledge here — thus effacement can be done.

(20) Others will have wrong deliverance; we shall have right deliverance here — thus effacement can be done.

(21) Others will be overcome by sloth and torpor; we shall be free from sloth and torpor here — thus effacement can be done.

(22) Others will be agitated; we shall be unagitated here — thus effacement can be done.

(23) Others will be doubting; we shall be free from doubt here — thus effacement can be done.

(24) Others will be angry; we shall not be angry here — thus effacement can be done.

(25) Others will be hostile; we shall not be hostile here — thus effacement can be done.

(26) Others will denigrate; we shall not denigrate here — thus effacement can be done.

(27) Others will be domineering; we shall not be domineering here — thus effacement can be done.

(28) Others will be envious; we shall not be envious here — thus effacement can be done.

(29) Others will be jealous; we shall not be jealous here — thus effacement can be done.

(30) Others will be fraudulent; we shall not be fraudulent here — thus effacement can be done.

(31) Others will be hypocrites; we shall not be hypocrites here — thus effacement can be done.

(32) Others will be obstinate; we shall not be obstinate here — thus effacement can be done.

(33) Others will be arrogant; we shall not be arrogant here — thus effacement can be done.

(34) Others will be difficult to admonish; we shall be easy to admonish here — thus effacement can be done.

(35) Others will have bad friends; we shall have noble friends here — thus effacement can be done.

(36) Others will be negligent; we shall be heedful here — thus effacement can be done.

(37) Others will be faithless; we shall be faithful here — thus effacement can be done.

(38) Others will be shameless; we shall be shameful here — thus effacement can be done.

(39) Others will be without conscience; we shall have conscience here — thus effacement can be done.

(40) Others will have no learning; we shall be learned here — thus effacement can be done.

(41) Others will be idle; we shall be energetic here — thus effacement can be done.

(42) Others will be lacking in mindfulness; we shall be established in mindfulness here — thus effacement can be done.

(43) Others will be without wisdom; we shall be endowed with wisdom — thus effacement can be done.

(44) Others will misapprehend according to their individual views, hold on to them tenaciously and not easily discard them;[18] we shall not misapprehend according to individual views nor hold on to them tenaciously, but shall discard them with ease — thus effacement can be done.”

The Arising of Thought:

“Cunda, I say that even the arising of a thought concerned with salutary things [and ideas] is of great importance, not to speak of bodily acts and words conforming [to such thought]. Therefore, Cunda:

(1) The thought should be produced: ‘Others will be harmful; we shall not be harmful here.’

(2) The thought should be produced: ‘Others will kill living beings; we shall abstain from killing living beings here.’

(3)-(43)...

(44) The thought should be produced: ‘Others will misapprehend according to their individual views, hold on to them tenaciously and not easily discard them; we shall not misapprehend according to individual views nor hold on to them tenaciously, but shall discard them with ease.’”

Avoidance:

“Suppose, Cunda, there were an uneven road and another even road by which to avoid it; and suppose there were an uneven ford and another even ford by which to avoid it. So too:

(1) A person given to harmfulness has non-harming by which to avoid it.

(2) A person given to killing living beings has abstention from killing by which to avoid it.

(3) A person given to taking what is not given has abstention from taking what is not given by which to avoid it.

(4) A person given to unchastity has chastity by which to avoid it.

(5) A person given to false speech has abstention from false speech by which to avoid it.

(6) A person given to malicious speech has abstention from malicious speech by which to avoid it.

(7) A person given to harsh speech has abstention from harsh speech by which to avoid it.

(8) A person given to gossip has abstention from gossip by which to avoid it.

(9) A person given to covetousness has non-covetousness by which to avoid it.

(10) A person given to thoughts of ill will has non-ill will by which to avoid it.

(11) A person given to wrong view has right view by which to avoid it.

(12) A person given to wrong intention has right intention by which to avoid it.

(13) A person given to wrong speech has right speech by which to avoid it.

(14) A person given to wrong action has right action by which to avoid it.

(15) A person given to wrong livelihood has right livelihood by which to avoid it.

(16) A person given to wrong effort has right effort by which to avoid it.

(17) A person given to wrong mindfulness has right mindfulness by which to avoid it.

(18) A person given to wrong concentration has right concentration by which to avoid it.

(19) A person given to wrong knowledge has right knowledge by which to avoid it.

(20) A person given to wrong deliverance has right deliverance by which to avoid it.

(21) A person overcome by sloth and torpor has freedom from sloth and torpor by which to avoid it.

(22) A person given to agitation has non-agitation by which to avoid it.

(23) A person given to doubting has freedom from doubt by which to avoid it.

(24) A person given to anger has freedom from anger by which to avoid it.

(25) A person given to hostility has freedom from hostility by which to avoid it.

(26) A person given to denigrating has non-denigrating by which to avoid it.

(27) A person given to domineering has non-domineering by which to avoid it.

(28) A person given to envy has non-envy by which to avoid it.

(29) A person given to jealousy has non-jealousy by which to avoid it.

(30) A person given to fraud has non-fraud by which to avoid it.

(31) A person given to hypocrisy has non-hypocrisy by which to avoid it.

(32) A person given to obstinacy has non-obstinacy by which to avoid it.

(33) A person given to arrogance has non-arrogance by which to avoid it.

(34) A person difficult to admonish has amenability by which to avoid it.

(35) A person given to making bad friends has making good friends by which to avoid it.

(36) A person given to negligence has heedfulness by which to avoid it.

(37) A person given to faithlessness has faith by which to avoid it.

(38) A person given to shamelessness has shame by which to avoid it.

(39) A person without conscience has conscience by which to avoid it.

(40) A person without learning has acquisition of great learning by which to avoid it.

(41) A person given to idleness has energetic endeavor by which to avoid it.

(42) A person without mindfulness has the establishment of mindfulness by which to avoid it.

(43) A person without wisdom has wisdom by which to avoid it.

(44) A person given to misapprehending according to his individual views, to holding on to them tenaciously and not discarding them easily, has non-misapprehension of individual views, non-holding on tenaciously and ease in discarding by which to avoid it.”

The Way Upward:

“Cunda, as all unsalutary states lead downward and all salutary states lead upward, even so, Cunda:

(1) A person given to harmfulness has harmlessness to lead him upward.

(2) A person given to killing living beings has abstention from killing to lead him upwards.

(3)-(43)...

(44) A person given to misapprehending according to his individual views, to holding on to them tenaciously and not discarding them easily, has non-misapprehension of individual views, non-holding on tenaciously and ease in discarding to lead him upward.”

Quenching:

“Cunda, it is impossible that one who is himself sunk in the mire should pull out another who is sunk in the mire. But it is possible, Cunda, that one not sunk in the mire himself should pull out another who is sunk in the mire.”

“It is not possible, Cunda, that one who is himself not restrained, not disciplined and not quenched [as to his passions], should make others restrained and disciplined, should make them attain to the full quenching [of passions]. But it is possible, Cunda, that one who is himself restrained, disciplined and fully quenched [as to his passions] should make others restrained and disciplined, should make them attain to the full quenching [of passions]. Even so, Cunda:

(1) A person given to harmfulness has harmlessness by which to attain to the full quenching [of it].

(2) A person given to killing living beings has abstention from killing by which to attain to the full quenching [of it].

(3)-(43)...

(44) A person given to misapprehending according to his individual views, to holding on to them tenaciously and not discarding them easily, has non-misapprehension of individual views, non-holding on tenaciously and ease in discarding by which to attain the quenching [of them].”

Conclusion:

“Thus, Cunda, I have shown to you the instruction on effacement, I have shown to you the instruction on thought’s arising, I have shown to you the instruction on avoidance, I have shown to you the instruction on the way upward, I have shown to you the instruction on quenching.”

“What can be done for his disciples by a Master who seeks their welfare and has compassion and pity on them, that I have done for you, Cunda. There are these roots of trees, there are empty places. Meditate, Cunda, do not delay, lest you later regret it. ‘This is my message to you.”

Thus spoke the Blessed One. Satisfied, the venerable Cunda rejoiced in the Blessed One’s words. (The concluding verse added by the ‘Monks of the First Council)

[End of this sutta]

Maha Assapura Sutra:

Maha Assapura sutra – the sermon did in the Assapura village.

1) I have heard that on one occasion the Blessed One, was in Assapura village in the Anga country. Then the lord Buddha addressed the monks. “Yes lord” monks replied as thus. Lord Buddha then preached this sermon.

2) Monks, people recognize you as “ascetics, ascetics”. You also should reply to them when they ask who are you as “we are ascetics”. Monks when you say like that; you too should be disciplined as “If there are certain natures that make one an ascetic, that makes one a brahmin, we should be well established in those natures. Then our asceticism is true. Our reply also becomes a reality. Also if we use someone’s robes, foods, temples, medicines; those their givings to us will yield them great results. Our this ascetic life will not be empty. We will have good results. We will have progress.”

3) Monks, what are the natures that make one an ascetic, that makes one a real brahmin?

4) Monks, you should discipline yourselves as “we will establish ourselves in shame for doing sins and fear for doing sins”.

5) Monks, you may think “we have shame for doing sins and fear for doing sins. That is enough. We did the asceticism. We got the results of ascetic life. There is nothing more to do.” You may come to satisfaction in just that.

6) Monks, I tell you, I inform you; having more other things to do, may you not destroy your ascetic life by thinking that we have already obtained the results of the ascetic life. Monks, what other things do you have to complete? Monks, you should discipline yourselves as “our bodily actions are clean. Clear. Spotless and without holes. Because of that clean bodily actions, we will not show ourselves as high and disrespect others as low”.

7) Monks, you may think “we have shame for doing sins and fear for doing sins. Our bodily actions are also clean. Clear. Spotless and without holes. Also because of that clean bodily actions, we do not show ourselves as high and disrespect others as low. That is enough. We did the asceticism. We got the results of ascetic life. There is nothing more to do.” You may come to satisfaction in just that.

8) Monks, I tell you, I inform you; having more other things to do, may you not destroy your ascetic life by thinking that we have already obtained the results of the ascetic life. Monks, what other things do you have to complete? Monks, you should discipline yourselves as “our verbal actions are clean. Clear. Spotless and without holes. Because of that clean verbal actions, we will not think ourselves as high and consider others as low by arrogance”.

9) Monks, you may think “we have shame for doing sins and fear for doing sins. Our bodily actions are also clean. Our verbal actions are also clean. Clear. Spotless and without holes. Because of that clean verbal actions, we do not think of ourselves as high and consider others as low by arrogance. That is enough. We did the asceticism. We got the results of ascetic life. There is nothing more to do.” You may come to satisfaction in just that.

10) Monks, I tell you, I inform you; having more other things to do, may you not destroy your ascetic life by thinking that we have already obtained the results of the ascetic life. Monks, what other things do you have to complete? Monks, you should discipline yourselves as “our mental actions are clean. Clear. Spotless and without holes. Because of that clean mental actions, we will not consider ourselves as high and consider others as low”.

11) Monks, you may think “we have shame for doing sins and fear for doing sins. Our bodily actions are also clean. Our verbal actions are also clean. Our mental actions are also clean. Clear. Spotless and without holes. Because of that clean mental actions, we do not consider ourselves as high and consider others as low. That is enough. We did the asceticism. We got the results of ascetic life. There is nothing more to do.” You may come to satisfaction in just that.

12) Monks, I tell you, I inform you; having more other things to do, may you not destroy your ascetic life by thinking that we have already obtained the results of the ascetic life. Monks, what other things do you have to complete? Monks, you should discipline yourselves as “our correct livelihood virtue is clean. Clear. Spotless and without holes. Because of that clean correct livelihood virtue, we will not consider ourselves as high and consider others as low by arrogance”.

13) Monks, you may think “we have shame for doing sins and fear for doing sins. Our bodily actions are also clean. Our verbal actions are also clean. Our mental actions are also clean. Our correct livelihood virtue is also clean. Clear. Spotless and without holes. Because of that clean correct livelihood virtue, we do not consider ourselves as high and consider others as low by arrogance. That is enough. We did the asceticism. We got the results of ascetic life. There is nothing more to do.” You may come to satisfaction in just that.

14) Monks, I tell you, I inform you; having more other things to do, may you not destroy your ascetic life by thinking that we have already obtained the results of the ascetic life. Monks, what other things do you have to complete? Monks, you should discipline yourselves as “should establish well in sense organs virtue. Will not take signs when sees forms by the eye. Will not remember the figure of forms when sees by the eye. The one who does not protect the eye is attacked by childish fermentations. Hence will discipline the eye. Will protect the eye. Will not take signs when hears sounds by the ear… Will not take signs when feels fragrances by the nose... Will not take signs when feels tastes by the tongue... Will not take signs when feels touches by the body… Will not take signs when thinks thoughts by the mind. Will not remember the figures of useless thoughts (related to 5 dark covers of mind) when thinks by the mind. The one who does not protect the mind is attacked by childish defilements. Hence will discipline the mind. Will protect the mind.”

15) Monks, you may think “we have shame for doing sins and fear for doing sins. Our bodily actions are also clean. Our verbal actions are also clean. Our mental actions are also clean. Our correct livelihood virtue is also clean. We are established in the sense organs virtue too. That is enough. We did the asceticism. We got the results of ascetic life. There is nothing more to do.” You may come to satisfaction in just that.

16) Monks, I tell you, I inform you; having more other things to do, may you not destroy your ascetic life by thinking that we have already obtained the results of the ascetic life. Monks, what other things do you have to complete? Monks, you should discipline yourselves as “we will take food knowing the correct proportion. We will only use food knowing by wisdom. That is; not eating for the enjoyment, not for becoming a strong man like a fighter, not to build the body, not to make the body beautiful, not to play games, not to feed the love for tastes. But only for living, only as a help for the ascetic life, only to destroy the hunger, only to obtain the necessary strength. Without letting rigidity and torpor to overcome us.”

17) Monks, you may think “we have shame for doing sins and fear for doing sins. Our bodily actions are also clean. Our verbal actions are also clean. Our mental actions are also clean. Our correct livelihood virtue is also clean. We are established in the sense organs virtue too. Also, we take food knowing the correct proportion. That is enough. We did the asceticism. We got the results of ascetic life. There is nothing more to do.” You may come to satisfaction in just that.

18) Monks, I tell you, I inform you; having more other things to do, may you not destroy your ascetic life by thinking that we have already obtained the results of the ascetic life. Monks, what other things do you have to complete? Monks, you should discipline yourselves as “we will clear the mind from 5 dark covers in the daytime by walking meditations and sitting meditations. And also we will clear the mind from 5 dark covers in the first part of nighttime by walking meditations and sitting meditations. Also, resolving to wake up as soon as possible, keeping the left leg on the right leg, sleeping on the right side of the body, as a lion sleeps, and after sleeping in the middle part of the night, we will clear the mind from 5 dark covers in the final part of night time by walking meditations and sitting meditations.”

19) Monks, you may think “we have shame for doing sins and fear for doing sins. Our bodily actions are also clean. Our verbal actions are also clean. Our mental actions are also clean. Our correct livelihood virtue is also clean. We are established in the sense organs virtue too. Also, we take food knowing the correct proportion. And also we are practicing meditations without sleeping. (less sleep) That is enough. We did the asceticism. We got the results of ascetic life. There is nothing more to do.” You may come to satisfaction in just that.

20) Monks, I tell you, I inform you; having more other things to do, may you not destroy your ascetic life by thinking that we have already obtained the results of the ascetic life. Monks, what other things do you have to complete? Monks, you should discipline yourselves as “we will establish ourselves in the sanity of concentration meditations and wisdom meditations. When going forth, when coming back, when looking directions, when stretch hands or legs, when using the begging bowl and robes, when eating; we will stay in sanity. When go to the toilet, when walking, when standing, when sitting, when laying, when awake, when talk, when silent; we will do all these actions staying in sanity.”

21) Monks, you may think “we have shame for doing sins and fear for doing sins. Our bodily actions are also clean. Our verbal actions are also clean. Our mental actions are also clean. Our correct livelihood virtue is also clean. We are established in the sense organs virtue too. We take food knowing the correct proportion. We are practicing meditations without sleeping. And also we are established ourselves in the sanity of concentration meditations and wisdom meditations. That is enough. We did the asceticism. We got the results of ascetic life. There is nothing more to do.” You may come to satisfaction in just that.

22) Monks, I tell you, I inform you; having more other things to do, may you not destroy your ascetic life by thinking that we have already obtained the results of the ascetic life. Monks, what other things do you have to complete? That ascetic should associate with secluded depopulated silent places. What are they? Forests, roots of trees, mountains, rock caves, cemeteries, groups of trees deep inside forests, open grounds, grass grounds, places that dumped hay. Then after he taking the meal, sitting in the meditation posture, he erects his upper body, and keeps the sanity to the meditation. He stays abandoning love in mind that is craving. He stays abandoning anger in mind that is hatred. He lives having mercy to all creatures. Abandoning drowsiness and laziness; he lives in the recognition of light. Without uneasiness (distraction) and repentance; he stays in a calm mind. Also, he has no uncertainty in Dharma. (explaining 5 dark covers of mind)

23) Monks, just like a man invests on a business by borrowing a loan, and if his business becomes successful, if pays the old loan completely, and also if still there remains some money to feed his wife and children, he thinks like this “in the past, I did a business by borrowing a loan. My actions became successful. If I took any loan, I could repay it completely. Yet I have some other money to feed my wife and children.” He becomes happy due to free of debt. He comes to joy.

24) Monks, just like a sick man, having many pains, having become dangerously sick, if he doesn’t have an appetite for food also, if his body is also weak but later becomes healthy and gets back the appetite for food, body strength; he thinks like this “I had a dangerous sickness before, I was in much pain, I was very sick, I could not even eat foods, my body also became weak. But now I am healthy. Also, I have my food appetite now. I have a good body strength also.” He becomes happy due to free from the sickness. He comes to joy.

25) Monks, just like a man caught in prison later becomes free from that prison and also if his wealth is still existing intact, he thinks like this “I was inside the prison before. Now I am free from the prison. Also, my wealth remain intact.” He becomes happy due to being free from the prison. He comes to joy.

26) Monks, just like a man who is subordinate to someone else, a servant that cannot go anywhere according to his will, but later if he becomes a free man, if he becomes not a servant of anyone, if he receives the ability to do according to his wish, he thinks like this “I was a man subordinate to someone else before. I could not do anything according to my will. I could not move anywhere according to my wish. I was a servant. But now I can do whatever I want. I am not a servant anymore. I am a free man.” He becomes happy due to freedom. He comes to joy.

27) Monks, just like in a situation where a man has to move on a long desert road with a large amount of wealth, later without any trouble if he passed that desert, he thinks like this “I had to move through a long desert road with a large amount of wealth before. But now I have passed the dangerous desert safely with my wealth.” He becomes happy due to coming to the fearless land. He comes to joy.

28) Monks, like this, an ascetic should see correctly the 5 dark covers that are still in his mind as a debt, as a sickness, as a prison, as being a servant, as moving on a long desert road. Monks, an ascetic should see correctly the 5 dark covers that have vanished from his mind as a debtlessness, as a good health, as a freedom from the prison, as becoming a free man, as a fearless land.

Attaining 4 form trances:

29) That ascetic, abandoning the 5 dark covers of mind which are defilements, which are the causes for weakening the intelligence, having separated himself from lust, having separated himself from demeritorious states, attains to the 1st form plane meditative level that has initial application of thought, sustained application of thought, bliss and pleasure. He wets his entire body from the bliss and pleasure that occurred from solitude. He wets everywhere, touches from everywhere. There is no place in his body that is not touched by the bliss and pleasure that occurred from solitude. Monks, as a bathing man or a servant of a bathing man, by putting in a vessel some bathing powder and mixing it with water again and again, then making bathing powder balls, those balls are well mixed with water inside and outside and they stay huddled, without flowing water, without breaking. Just like that, that ascetic wets his entire body from the bliss and pleasure that occurred from solitude. He wets everywhere, touches from everywhere.

30) Monks, furthermore, that ascetic calming down the initial application of thought and sustained application of thought, making more purity in consciousness element, filled with bliss and pleasure, attains to the 2nd form plane meditative level that occurs from the concentration without initial application of thought and sustained application of thought. He wets his entire body from the bliss and pleasure that occurred from the concentration without initial application of thought and sustained application of thought. He wets everywhere, touches from everywhere. There is no place in his body that is not touched by the bliss and pleasure that occurred from the concentration without initial application of thought and sustained application of thought. Monks, there is a pool completely filled with cold water. It has no paths from the east, west, north, and south to receive water. Rain also does not provide water to this pool. But from this pool’s springs, comes up water and the pool itself is filled with water without an effort. And it completely fills the pool. There is no place in the pool that was not touched by the cold water of the pool. Just like that, that ascetic wets his entire body from the bliss and pleasure that occurred from the concentration without initial application of thought and sustained application of thought. He wets everywhere, touches from everywhere.

31) Monks, furthermore, that ascetic dwells without clinging to the bliss. With sanity, he dwells in pleasure. In this world, if noble men say for some trance as “non-clinging to the bliss, with sanity, with pleasure”; he attains to that 3rd form plane meditative level. He wets his entire body from the pleasure without bliss. He wets everywhere, touches from everywhere. There is no place in his body that is not touched by the pleasure without bliss. Monks, if in some water lily flower pond, or in a white lotus pond, or in a red lotus pond, if a certain water lily flower or a white lotus flower or a red lotus flower becomes from the water, develops inside the water, without coming outside from the water if grows staying in the water; that flower from root to the top is wetted by the water. Completely covered by the water. Water touches all parts of that flower. There is no part in that flower that is not touched by the cold water of that pond. Just like that, that ascetic wets his entire body from the pleasure without bliss. He wets everywhere, touches from everywhere.

32) Monks, furthermore, that ascetic by removing bodily pleasures and woes, by removing mental happiness and sorrow, having sanity begotten from the equanimity which is free from both grief and pleasure; attains to that 4th form plane meditative level. He pervades extremely pure consciousness element in his body. There is no place in his body that is not touched by the extremely pure consciousness element. Monks, just like a man completely covers himself including his head with a bright white cloth, then just as there is no place in his body that is not touched by that bright white cloth; that ascetic pervades extremely pure consciousness element in all his body.

Seeing past lives:

33) And now when the consciousness element is pure, extremely pure, supreme, without defilements, very soft, able to do anything at will, steady, not shaking; that ascetic bends his mind to the distinctive intelligence of seeing past lives. He sees his various past lives. How? One life, 2 lives, 3 lives, 4 lives, 5 lives, 10 lives, 20 lives, 30 lives, 40 lives, 50 lives, 100 lives, 1000 lives, 100000 lives, many destroying (galaxies) kalpas, many creating (galaxies) kalpas, many destroying and creating kalpa times; “in such a place I was such a person, I had such a name. My clan was such. My body color was such. I ate such foods. I felt such pleasures and woes. I died like this. Dying there, I was born in such another world. There my name was such. My family was such. My body color was such. I ate such foods. I felt such pleasures and griefs. And I died like that. And I by dying there, was born in another world again” like that he sees his past lives. Monks, just like a man who goes from his village to another village and then to some another village and after some time returns to his home village thinks “I went to that village from my village. There I stayed like this. There I sat like that. I spoke like that. I became silent like that. Also, I went to another village from that village. There I stayed like this. There I sat like that. I spoke like that. I became silent like that. After moving a long distance, I came back to my home village”. Monks, just like that, that ascetic checks his past lives.

Seeing by divine eye:

34) And, furthermore, now when the consciousness element is pure, extremely pure, supreme, without defilements, very soft, able to do anything at will, steady, not shaking; that ascetic bends his mind to the distinctive intelligence of divine eye. He sees by the divine eye which surpasses human vision; fine beings, gross beings, beautiful beings, ugly beings, and various other creatures. He sees creatures in heaven worlds and hell worlds. He sees creatures born according to their own karmas. How? “these creatures certainly did bodily sins, verbal sins, mental sins. Disrespected supreme noble men. Had wrong views about the nature. Did karmas related to wrong visions. And after death, they were born in these none-pleasureful, hell worlds which have states of woe. These creatures certainly did bodily merits, verbal merits, mental merits. Honored supreme noble men. Had correct views about the nature. Did karmas related to right visions. And after death, they were born in these pleasureful, heaven worlds which have states of bliss”. Like this, he sees by the god’s eye which surpasses human vision; fine beings, gross beings, beautiful beings, ugly beings, and various other creatures. Monks, just as if there are 2 houses with 2 doors and in the middle of those 2 houses if a man that has eyes is standing, he sees all humans that walk into those 2 houses and who come outside. Monks, just like that, that ascetic checks by the divine eye which surpasses human vision; fine beings, gross beings, beautiful beings, ugly beings, and various other creatures. He sees creatures in good worlds and bad worlds.

Ending all cankers:

35) And, furthermore, now when the consciousness element is pure, extremely pure, supreme, without defilements, very soft, able to do anything at will, steady, not shaking; that ascetic bends his mind to the distinctive intelligence of destroying all defilements. He knows ‘this is the woe’ according to reality. He knows ‘this is the cause for the creation of woe’ according to reality. He knows ‘this is the cessation of woe’ according to reality. He knows ‘this is the correct path leading to the cessation of woe’ according to reality. He knows the truth as it is. Knowing like this, seeing like this; his consciousness element is freed from all the sensual defilements. His consciousness element is freed from all the defilements related to the existence. His consciousness element is freed from all the defilements related to the ignorance. And when he got the supreme liberation there becomes a distinctive intelligence in his consciousness element as “liberated”. Destroyed the reincarnation process. Came to the end of ascetic life. Did what should be done. Will never be born again. He will know as thus. Monks, if there is a clean, unshaking, clear water filled pool on a top of a mountain, if a man who has eyes is sitting on the embankment; he can see clearly moving or not moving oysters, stones, packs of fishes. He then thinks “This pool is clean. Unshaking. Has very clear water. In this pool there are moving or not moving oysters, stones, packs of fishes”. Just like this, monks, that ascetic knows ‘this is the woe’ according to true nature. He knows ‘this is the cause for the creation of woe’ according to true nature. He knows ‘this is the cessation of woe’ according to true nature. He knows ‘this is the accurate path leading to the cessation of woe’ according to true nature. He knows the truth as it is. Knowing like this, seeing like this; his consciousness element is freed from all the sensual fermentations. His consciousness element is freed from all the fermentations related to the existence. His consciousness element is freed from all the fermentations related to the ignorance. And when he got the supreme liberation there becomes a distinctive intelligence in his consciousness element as “liberated”. Destroyed the reincarnation process. Came to the end of ascetic life. Did what should be done. Will never be born again. He will know as thus.

36) Monks, this ascetic is an Ascetic, this ascetic is the true Brahmin, the Nahathaka, the Vedagu, the Soththiya, the Arya, the Arhant.

37) Monks, how does an ascetic become an ascetic? He calms down childish sinful demeritorious natures that make the consciousness element impure, that creates reincarnation process again and again, that gives various troubles, that gives painful sensations as results, that causes birth decaying and death. Monks, this is how an ascetic becomes an ascetic.

38) Monks, how does an ascetic become a brahmin? He abandons childish sinful demeritorious natures that make the consciousness element impure, that creates reincarnation process again and again, that gives various troubles, that gives painful sensations as results, that causes birth decaying and death. Monks, this is how an ascetic becomes a brahmin.

39) Monks, how does an ascetic become the Nahathaka? He washes away all childish sinful demeritorious natures that make the consciousness element impure, that creates reincarnation process again and again, that gives various troubles, that gives painful sensations as results, that causes birth decaying and death. Monks, this is how an ascetic becomes the Nahathaka.

40) Monks, how does an ascetic become the Vedagu? He fully realizes by penetrating all childish sinful demeritorious natures that makes the consciousness element impure, that creates reincarnation process again and again, that gives various troubles, that gives painful sensations as results, that causes birth decaying and death. Monks, this is how an ascetic becomes the Vedagu.

41) Monks, how does an ascetic become the Soththiya? He vanishes all childish sinful demeritorious natures that make the consciousness element impure, that creates reincarnation process again and again, that gives various troubles, that gives painful sensations as results, that causes birth decaying and death. Monks, this is how an ascetic becomes the Soththiya.

42) Monks, how does an ascetic become the Arya? He removes from a long distance childish sinful demeritorious natures that makes the consciousness element impure, that creates reincarnation process again and again, that gives various troubles, that gives painful sensations as results, that causes birth decaying and death. Monks, this is how an ascetic becomes the Arya.

43) Monks, how does an ascetic become the Arhant? He, without a remainder, fully removes from a long distance all the childish sinful demeritorious natures that make the consciousness element impure, that creates reincarnation process again and again, that gives various troubles, that gives painful sensations as results, that causes birth decaying and death. Monks, this is how an ascetic becomes the Arhant.

Lord Buddha preached this sermon. The monks happily accepted the Dharma. (End of this sutta)

Anagata-bhayani Sutta:

Anagata-bhayani Sutta: The Discourse on Future Dangers.

“Monks, these five future dangers are just enough, when considered, for a monk — heedful, ardent, and resolute — to live for the attaining of the as-yet-unattained, the reaching of the as- yet-unreached, the realization of the as-yet-unrealized. Which five?”

“There is the case where a monk reminds himself of this: At present I am young, black-haired, endowed with the blessings of youth in the first stage of life. The time will come, though, when this body is beset by old age. When one is overcome with old age and decay, it is not easy to pay attention to the Buddha’s teachings. It is not easy to reside in isolated forest or wilderness dwellings. Before this unwelcome, disagreeable, displeasing thing happens, let me first make an effort for the attaining of the as- yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized, so that — endowed with that Dhamma — I will live in peace even when old.”

“This is the first future danger that is just enough, when considered, for a monk — heedful, ardent, and resolute — to live for the attaining of the as-yet-unattained, the reaching of the as- yet-unreached, the realization of the as-yet-unrealized.”

“Furthermore, the monk reminds himself of this: At present I am free from illness and discomfort, endowed with good digestion: not too cold, not too hot, of medium strength and tolerance. The time will come, though, when this body is beset with illness. When one is overcome with illness, it is not easy to pay attention to the Buddha’s teachings. It is not easy to reside in isolated forest or wilderness dwellings. Before this unwelcome, disagreeable, displeasing thing happens, let me first make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized, so that — endowed with that Dhamma — I will live in peace even when ill.”

“This is the second future danger that is just enough, when considered, for a monk — heedful, ardent, and resolute — to live for the attaining of the as-yet-unattained, the reaching of the as- yet-unreached, the realization of the as-yet-unrealized.”

“Furthermore, the monk reminds himself of this: At present food is plentiful, alms are easy to come by. It is easy to maintain oneself by gleanings and patronage. The time will come, though, when there is famine: Food is scarce, alms are hard to come by, and it is not easy to maintain oneself by gleanings and patronage. When there is famine, people will congregate where food is plentiful. There they will live packed and crowded together. When one is living packed and crowded together, it is not easy to pay attention to the Buddha’s teachings. It is not easy to reside in isolated forest or wilderness dwellings. Before this unwelcome, disagreeable, displeasing thing happens, let me first make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized, so that — endowed with that Dhamma — I will live in peace even when there is famine.”

“This is the third future danger that is just enough, when considered, for a monk — heedful, ardent, and resolute — to live for the attaining of the as-yet-unattained, the reaching of the as- yet-unreached, the realization of the as-yet-unrealized.”

“Furthermore, the monk reminds himself of this: At present people are in harmony, on friendly terms, without quarreling, like milk mixed with water, viewing one another with eyes of affection. The time will come, though, when there is danger and an invasion of savage tribes. Taking power, they will surround the countryside. When there is danger, people will congregate where it is safe. There they will live packed and crowded together. When one is living packed and crowded together, it is not easy to pay attention to the Buddha’s teachings. It is not easy to reside in isolated forest or wilderness dwellings. Before this unwelcome, disagreeable, displeasing thing happens, let me first make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized, so that — endowed with that Dhamma — I will live in peace even when there is danger.”

“This is the fourth future danger that is just enough, when considered, for a monk — heedful, ardent, and resolute — to live for the attaining of the as-yet-unattained, the reaching of the as- yet-unreached, the realization of the as-yet-unrealized.”

“Furthermore, the monk reminds himself of this: At present the Sangha — in harmony, on friendly terms, without quarreling — lives in comfort with a single recitation. The time will come, though, when the Sangha splits. When the Sangha is split, it is not easy to pay attention to the Buddha’s teachings. It is not easy to reside in isolated forest or wilderness dwellings. Before this unwelcome, disagreeable, displeasing thing happens, let me first make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet- unrealized, so that — endowed with that Dhamma — I will live in peace even when the Sangha is split.”

“This is the fifth future danger that is just enough, when considered, for a monk — heedful, ardent, and resolute — to live for the attaining of the as-yet-unattained, the reaching of the as- yet-unreached, the realization of the as-yet-unrealized.”

“These are the five future dangers that are just enough, when considered, for a monk — heedful, ardent, and resolute — to live for the attaining of the as-yet-unattained, the reaching of the as- yet-unreached, the realization of the as-yet-unrealized.” [End of this sutta]

Vajjiputta Sutta:

Vajjiputta Sutta – The Vajjian Monk.

On one occasion the Omniscient One was living in Vesālī, in the Great Wood. Then a certain Vajjian monk approached him and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Omniscient One, “Lord, this recitation of more than 150 training rules comes every fortnight. I cannot train in reference to them.”

“Monk, can you train in reference to the three trainings: the training in heightened virtue, the training in heightened mind, the training in heightened discernment?”

“Yes, lord, I can train in reference to the three trainings: the training in heightened virtue, the training in heightened mind, the training in heightened discernment.”

“Then train in reference to those three trainings: the training in heightened virtue, the training in heightened mind, the training in heightened discernment. As you train in heightened virtue, heightened mind, & heightened discernment, your passion, aversion, & delusion — when trained in heightened virtue, heightened mind, & heightened discernment — will be abandoned. You — with the abandoning of passion, the abandoning of aversion, the abandoning of delusion — will not do anything unskillful or engage in any evil.”

Later on, that monk trained in reference to heightened virtue, heightened mind, & heightened discernment. His passion, aversion, & delusion — when trained in heightened virtue (not doing verbal and bodily sins), heightened mind (practicing a concentration meditation), & heightened discernment (practicing a wisdom meditation); were abandoned. He — with the abandoning of passion, the abandoning of aversion, the abandoning of delusion — did not do anything unskillful or engage in any evil. (He became an Arhant) [End of this sutta]

Sikkha Sutta:

Sikkha Sutta: Trainings

“There are these three trainings. Which three? The training in heightened virtue, the training in heightened mind, the training in heightened discernment.”

“And what is the training in heightened virtue? There is the case where a monk is virtuous. He dwells restrained in accordance with the Pāṭimokkha, consummate in his behavior & sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest fault. This is called the training in heightened virtue.”

“And what is the training in heightened mind? There is the case where a monk — quite withdrawn from sensuality, withdrawn from unskillful (mental) qualities — enters & remains in the first form trance: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. With the stilling of directed thoughts & evaluations, he enters & remains in the second (trance) jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation — internal assurance. With the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third trance, of which the Noble Ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ With the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — he enters & remains in the fourth form trance: purity of equanimity & mindfulness, neither pleasure nor pain. This is called the training in heightened mind.”

“And what is the training in heightened discernment? There is the case where a monk discerns as it actually is that ‘This is the woe... This is the origination of woe... This is the cessation of woe... This is the path of practice leading to the cessation of woe.’ This is called the training in heightened discernment.”

“These are the three trainings.” [End of this sutta]

Yoga Sutta:

Yoga Sutta: Yokes. (unifications, bindings, conjunctions, joinings)

Buddha the most merciful addressed the monks.

“Monks, there are these four yokes. Which four? The yoke of sensuality, the yoke of becoming, the yoke of views, & the yoke of ignorance.”

“And what is the yoke of sensuality? There is the case where a certain person does not discern, as it actually is present, the origination, the passing away, the allure, the drawbacks, & the escape from sensuality. When he does not discern, as it actually is present, the origination, the passing away, the allure, the drawbacks, & the escape from sensuality, then — with regard to sensual objects — he is obsessed with sensual passion, sensual delight, sensual attraction, sensual infatuation, sensual thirst, sensual fever, sensual fascination, sensual craving. This is the yoke of sensuality.”

“And how is there the yoke of becoming? There is the case where a certain person does not discern, as it actually is present, the origination, the passing away, the allure, the drawbacks, & the escape from becoming. When he does not discern, as it actually is present, the origination, the passing away, the allure, the drawbacks, & the escape from becoming, then — with regard to states of becoming — he is obsessed with becoming-passion, becoming-delight, becoming-attraction, becoming-infatuation, becoming-thirst, becoming-fever, becoming-fascination, becoming-craving. This is the yoke of sensuality & the yoke of becoming.”

“And how is there the yoke of views? There is the case where a certain person does not discern, as it actually is present, the origination, the passing away, the allure, the drawbacks, & the escape from views. When he does not discern, as it actually is present, the origination, the passing away, the allure, the drawbacks, & the escape from views, then — with regard to views — he is obsessed with view-passion, view-delight, view- attraction, view-infatuation, view-thirst, view-fever, view- fascination, view-craving. This is the yoke of sensuality, the yoke of becoming, & the yoke of views.”

“And how is there the yoke of ignorance? There is the case where a certain person does not discern, as it actually is present, the origination, the passing away, the allure, the drawbacks, & the escape from the six sense media. When he does not discern, as it actually is present, the origination, the passing away, the allure, the drawbacks, & the escape from the six sense media, then — with regard to ignorance concerning the six sense media — he is obsessed with not-knowing. This is the yoke of sensuality, the yoke of becoming, the yoke of views, & the yoke of ignorance.”

“Conjoined with evil, unskillful mental qualities — defiling, leading to further becoming, unhappy, resulting in suffering & stress, and in future birth, aging, & death — one is said not to be at rest from the yoke.”

“These are the four yokes.”

“Now, there are these four unyokings. Which four? Unyoking from sensuality, unyoking from becoming, unyoking from views, & unyoking from ignorance.”

“And what is unyoking from sensuality? There is the case where a certain person discerns, as it actually is present, the origination, the passing away, the allure, the drawbacks, & the escape from sensuality. When he discerns, as it actually is present, the origination, the passing away, the allure, the drawbacks, & the escape from sensuality, then — with regard to sensual objects — he is not obsessed with sensual passion, sensual delight, sensual attraction, sensual infatuation, sensual thirst, sensual fever, sensual fascination, sensual craving. This is unyoking from sensuality.”

“And how is there unyoking from becoming? There is the case where a certain person discerns, as it actually is present, the origination, the passing away, the allure, the drawbacks, and the escape from becoming. When he discerns, as it actually is present, the origination, the passing away, the allure, the drawbacks, and the escape from becoming, then — with regard to states of becoming — he is not obsessed with becoming- passion, becoming-delight, becoming-attraction, becoming- infatuation, becoming-thirst, becoming-fever, becoming- fascination, becoming-craving. This is unyoking from sensuality & unyoking from becoming.”

“And how is there unyoking from views? There is the case where a certain person discerns, as it actually is present, the origination, the passing away, the allure, the drawbacks, & the escape from views. When he discerns, as it actually is present, the origination, the passing away, the allure, the drawbacks, & the escape from views, then — with regard to views — he is not obsessed with view-passion, view-delight, view-attraction, view-infatuation, view-thirst, view-fever, view-fascination, view-craving. This is unyoking from sensuality, unyoking from becoming, & unyoking from views.”

“And how is there unyoking from ignorance? There is the case where a certain person discerns, as it actually is present, the origination, the passing away, the allure, the drawbacks, & the escape from the six sense media. When he discerns, as it actually is present, the origination, the passing away, the allure, the drawbacks, and the escape from the six sense media, then — with regard to ignorance concerning the six sense media — he is not obsessed with not-knowing. This is unyoking from sensuality, unyoking from becoming, unyoking from views, & unyoking from ignorance.”

“Disjoined from evil, unskillful mental qualities — defiling, leading to further becoming, unhappy, resulting in suffering & stress, and in future birth, aging, & death — one is said to be at rest from the yoke.”

“These are the four unyokings.” [End of this sutta]

Patisallana Sutta:

Patisallana Sutta – The “Discourse on Solitude”.

Thus spoke the Buddha the Supreme Rishi:

1) Monks, stay in the solitude. Have the willingness for the isolation. Practice concentration always. Always stay in the trance. Practice insight meditations always. Practice meditations in secluded places. Monks, he who stays in solitude, have the willingness for the isolation, practices concentration always, stays in the trance always, practices insight meditations always, practices meditations in secluded places; gets either the Arhantship in this present life or the state of non-returning in this present life.

2) If someone has a calm mind, if has the insight, if has the sanity, if practices trances, if is hopeless in sense organ pleasuring objects, if analyses the true nature of five groups of clinging,

3) Such a person, he who is not late, he who sees the dangers in becoming late, he who has a pacified mind; is not a person that decline. He is near the Nirvana. [End of this sutta]

Aṭṭhakanāgara Sutta:

Aṭṭhakanāgara Sutta – To the Man from Aṭṭhakanagara city.

I have heard that on one occasion Venerable Ānanda thero was staying near Vesālī city at Veḷuvagāmaka. Now on that occasion Dasama the householder from Aṭṭhakanagara city had arrived at Pāṭaliputta on some business. Then he went to a certain monk at Kukkaṭa Monastery and on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the monk, “Where is Ven. Ānanda staying now? I’d like to see him.”

“Householder, the Ven. Ānanda is staying near Vesālī at Veḷuvagāmaka.”

Then Dasama the householder from Aṭṭhakanagara, on completing his business at Pāṭaliputta, went to Ven. Ānanda at Veḷuvagāmaka near Vesālī. On arrival, having bowed down to him, he sat to one side. As he was sitting there, he said to Ven. Ānanda: “Venerable sir, is there a single quality declared by the Blessed One—the one who knows, the one who sees, worthy & rightly self-awakened—where the unreleased mind of a monk who dwells there heedful, ardent, & resolute becomes released, or his unended effluents go to their total ending, or he attains the unexcelled security from the yoke that he had not attained before?”

“Yes, householder, there is.…”

“And what is that one quality, venerable sir…?”

“There is the case, householder, where a monk, quite secluded from sensuality, secluded from unskillful qualities, enters & remains in the first jhāna: rapture & pleasure born from seclusion, accompanied by directed thought & evaluation. He reflects on this and discerns, ‘This first jhāna is fabricated & intended. Now whatever is fabricated & intended is inconstant & subject to cessation.’ Staying right there, he reaches the ending of the effluents. Or, if not, then—through this very Dhamma-passion, this Dhamma-delight, and from the total wasting away of the five lower fetters (self-identification views, grasping at habits & practices, uncertainty, sensual passion, and irritation)— he is due to arise spontaneously (in the Pure Abodes), there to be totally unbound, never again to return from that world.”

“This, householder, is a single quality declared by the Blessed One—the one who knows, the one who sees, worthy & rightly self-awakened—where the unreleased mind of a monk who dwells there heedful, ardent, & resolute becomes released, or his unended effluents go to their total ending, or he attains the unexcelled security from the yoke that he had not attained before.”

(Similarly with the second, third, and fourth Trances.)

“Then again, a monk keeps pervading the first direction (the east) with an awareness imbued with goodwill, likewise the second, likewise the third, likewise the fourth. Thus above, below, & all around, everywhere, in its entirety, he keeps pervading the all- encompassing cosmos with an awareness imbued with goodwill—abundant, expansive, unlimited, without hostility, without ill will. He reflects on this and discerns, ‘This awareness- release through goodwill is fabricated & intended. Now whatever is fabricated & intended is inconstant & subject to cessation.’ Staying right there, he reaches the ending of the effluents. Or, if not, then—through this very Dhamma-passion, this Dhamma- delight, and from the total wasting away of the five lower fetters—he is due to arise spontaneously (in the Pure Abodes), there to be totally unbound, never again to return from that world.”

“This too, householder, is a single quality declared by the Blessed One—the one who knows, the one who sees, worthy & rightly self-awakened—where the unreleased mind of a monk who dwells there heedful, ardent, & resolute becomes released, or his unended effluents go to their total ending, or he attains the unexcelled security from the yoke that he had not attained before.”

(Similarly with awareness-release through compassion, through empathetic joy, & through equanimity.)

“Then again, a monk—with the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not attending to perceptions of multiplicity, (perceiving,) ‘Infinite space’—enters & remains in the dimension of the infinitude of space. He reflects on this and discerns, ‘This attainment of the infinitude of space is fabricated & intended. Now whatever is fabricated & intended is inconstant & subject to cessation.’ Staying right there, he reaches the ending of the effluents. Or, if not, then—through this very Dhamma- passion, this Dhamma-delight, and from the total wasting away of the five lower fetters—he is due to arise spontaneously (in the Pure Abodes), there to be totally unbound, never again to return from that world.”

“This too, householder, is a single quality declared by the Blessed One—the one who knows, the one who sees, worthy & rightly self-awakened—where the unreleased mind of a monk who dwells there heedful, ardent, & resolute becomes released, or his unended effluents go to their total ending, or he attains the unexcelled security from the yoke that he had not attained before.”

(Similarly with the dimension of the infinitude of consciousness and the dimension of nothingness.)

When this was said, Dasama the householder from Aṭṭhakanagara said to Ven. Ānanda, “Venerable Ānanda, just as if a man seeking a single opening onto treasure were all at once to come upon eleven openings onto treasure, in the same way I— seeking a single doorway to the deathless—have all at once come to hear of eleven doorways to the deathless. And just as if a man whose house had eleven doors could take himself to safety by means of any one of those doors, in the same way I can take myself to safety by means of any one of these eleven doors to the deathless. Venerable sir, when sectarians search for a teacher’s fee for their teachers, why shouldn’t I pay homage to Ven. Ānanda?”

So Dasama the householder from Aṭṭhakanagara city, having assembled the Saṅgha of monks from Vesālī city and Pāṭaliputta city, with his own hands served & satisfied them with refined staple & non-staple foods. He presented a pair of cloths to each monk, and a triple robe to Venerable Ānanda. And for Ven. Ānanda he had a dwelling built worth five hundred (kahāpanas) gold coins. [End of this sutta]

Nimitta Sutta:

Nimitta Sutta – Themes. (Other name is Samugatta Sutta.)

Thus spoke the Buddha the Highest Rishi:

1) “A monk intent on heightened mind should attend periodically to three themes: He should attend periodically to the theme of concentration; he should attend periodically to the theme of uplifted energy; he should attend periodically to the theme of equanimity. If the monk intent on heightened mind were to attend solely to the theme of concentration, it is possible that his mind would tend to laziness. If he were to attend solely to the theme of uplifted energy, it is possible that his mind would tend to restlessness. If he were to attend solely to the theme of equanimity, it is possible that his mind would not be rightly concentrated for the ending of the fermentations. But when he attends periodically to the theme of concentration, attends periodically to the theme of uplifted energy, attends periodically to the theme of equanimity, his mind is pliant, malleable, luminous, & not brittle. It is rightly centered for the stopping of the fermentations.”

2) “Just as if a goldsmith or goldsmith’s apprentice were to set up a smelter. Having set up the smelter, he would fire the receptacle. Having fired the receptacle, he would take hold of some gold with his tongs and place it in the receptacle. Periodically he would blow on it, periodically sprinkle it with water, periodically examine it closely. If he were solely to blow on it, it is possible that the gold would burn up. If he were solely to sprinkle it with water, it is possible that the gold would grow cold. If he were solely to examine it closely, it is possible that the gold would not come to full perfection. But when he periodically blows on it, periodically sprinkles it with water, periodically examines it closely, the gold becomes pliant, malleable, & luminous. It is not brittle, and is ready to be worked. Then whatever sort of ornament he has in mind — whether a belt, an earring, a necklace, or a gold chain — the gold would serve his purpose.”

3) “In the same way, a monk intent on heightened mind should attend periodically to three themes: he should attend periodically to the theme of concentration; he should attend periodically to the theme of uplifted energy; he should attend periodically to the theme of equanimity. If the monk intent on heightened mind were to attend solely to the theme of concentration, it is possible that his mind would tend to laziness. If he were to attend solely to the theme of uplifted energy, it is possible that his mind would tend to restlessness. If he were to attend solely to the theme of equanimity, it is possible that his mind would not be rightly centered for the stopping of the fermentations. But when he attends periodically to the theme of concentration, attends periodically to the theme of uplifted energy, attends periodically to the theme of equanimity, his mind is pliant, malleable, luminous, and not brittle. It is rightly centered for the stopping of the fermentations.”

4) “And then whichever of the higher intelligences he turns his mind to know & realize, he can witness them for himself whenever there is an opening.”

Psychic powers:

5) “If he wants, he wields manifold supranormal powers. Having been one he becomes many; having been many he becomes one. He appears. He vanishes. He goes unimpeded through walls, ramparts, and mountains as if through space. He dives in and out of the earth as if it were water. He walks on water without sinking as if it were dry land. Sitting crosslegged he flies through the air like a winged bird. With his hand he touches and strokes even the sun and moon, so mighty and powerful. He exercises influence with his body even as far as the Brahma worlds. He can witness this for himself whenever there is an opening.”

Divine Ear:

6) “If he wants, he hears — by means of the divine ear-element, purified and surpassing the human — both kinds of sounds: divine and human, whether near or far. He can witness this for himself whenever there is an opening.”

Knowing others’ thoughts:

7) “If he wants, he knows the awareness of other beings, other individuals, having encompassed it with his own awareness. He discerns a mind with passion as a mind with passion, and a mind without passion as a mind without passion. He discerns a mind with aversion as a mind with aversion, and a mind without aversion as a mind without aversion. He discerns a mind with delusion as a mind with delusion, and a mind without delusion as a mind without delusion. He discerns a restricted mind as a restricted mind, and a scattered mind as a scattered mind. He discerns an enlarged mind as an enlarged mind, and an unenlarged mind as an unenlarged mind. He discerns an excelled mind [one that is not at the most excellent level] as an excelled mind, and an unexcelled mind as an unexcelled mind. He discerns a concentrated mind as a concentrated mind, and an unconcentrated mind as an unconcentrated mind. He discerns a released mind as a released mind, and an unreleased mind as an unreleased mind. He can witness this for himself whenever there is an opening.”

Seeing past lives:

8) “If he wants, he recollects his manifold past lives (lit: previous homes), i.e., one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, one hundred thousand, many aeons of cosmic contraction, many aeons of cosmic expansion, many aeons of cosmic contraction and expansion, [recollecting], ‘There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose here.’ Thus he remembers his manifold past lives in their modes and details. He can witness this for himself whenever there is an opening.”

God’s eye:

9) “If he wants, he sees — by means of the divine eye, purified and surpassing the human — beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma: ‘These beings — who were endowed with bad conduct of body, speech, and mind, who reviled the noble ones, held wrong views and undertook actions under the influence of wrong views — with the break-up of the body, after death, have re-appeared in the plane of deprivation, the bad destination, the lower realms, in hell. But these beings — who were endowed with good conduct of body, speech, and mind, who did not revile the noble ones, who held right views and undertook actions under the influence of right views — with the break-up of the body, after death, have re-appeared in the good destinations, in the heavenly world.’ Thus — by means of the divine eye, purified and surpassing the human — he sees beings passing away and re- appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma. He can witness this for himself whenever there is an opening.”

10) “If he wants, then through the ending of the mental fermentations, he remains in the fermentation-free awareness- release and discernment-release, having known and made them manifest for himself right in the here and now. He can witness this for himself whenever there is an opening.” [End of this sutta]

Aparihani Sutta:

Aparihani Sutta – No Falling Away.

Thus spoke the Buddha the Highest Rishi:

1) “Endowed with four qualities, a monk is incapable of falling away and is right in the presence of Unbinding. Which four?”

2) “There is the case where a monk is consummate in virtue, guards the doors to his sense faculties, knows moderation in eating, & is devoted to wakefulness.”

3) “And how is a monk consummate in virtue? There is the case where a monk is virtuous. He dwells restrained in accordance with the Patimokkha, consummate in his behavior & sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest faults. This is how a monk is consummate in virtue.”

4) “And how does a monk guard the doors to his sense faculties? There is the case where a monk, on seeing a form with the eye, does not grasp at any theme or variations by which — if he were to dwell without restraint over the faculty of the eye — evil, unskillful qualities such as greed or distress might assail him. He practices with restraint. He guards the faculty of the eye. He achieves restraint with regard to the faculty of the eye.”

“On hearing a sound with the ear...”

“On smelling an aroma with the nose...”

“On tasting a flavor with the tongue...”

“On feeling a tactile sensation with the body...”

“On cognizing an idea with the intellect, he does not grasp at any theme or variations by which — if he were to dwell without restraint over the faculty of the intellect — evil, unskillful qualities such as greed or distress might assail him. He practices with restraint. He guards the faculty of the intellect. He achieves restraint with regard to the faculty of the intellect. This is how a monk guards the doors to his sense faculties.”

5) “And how does a monk know moderation in eating? There is the case where a monk, considering it appropriately, takes his food not playfully, nor for intoxication, nor for putting on bulk, nor for beautification, but simply for the survival & continuance of this body, for ending its afflictions, for the support of the holy life, thinking, ‘I will destroy old feelings [of hunger] & not create new feelings [from overeating]. Thus I will maintain myself, be blameless, & live in comfort.’ This is how a monk knows moderation in eating.”

6) “And how is a monk devoted to wakefulness? There is the case where a monk during the day, sitting & pacing back & forth, cleanses his mind of any qualities that would hold the mind in check. During the first watch of the night, sitting & pacing back & forth, he cleanses his mind of any qualities that would hold the mind in check. During the second watch of the night, reclining on his right side, he takes up the lion’s posture, one foot placed on top of the other, mindful, alert, with his mind set on getting up [either as soon as he awakens or at a particular time]. During the last watch of the night, sitting & pacing back & forth, he cleanses his mind of any qualities that would hold the mind in check. This is how a monk is devoted to wakefulness.”

7) “Endowed with these four qualities, a monk is incapable of falling away and is right in the presence of Unbinding.” [End of this sutta]

Samaññaphala Sutta:

Samaññaphala Sutta – The Fruits of the Contemplative Life. (This sutta explains benefits of an ascetic life)

1) I have heard that on one occasion the Blessed One was staying at Rajagaha, in Jivaka Komarabhacca’s mango grove, with a large community of monks — 1,250 monks in all. Now at that time — it being the observance day, the full-moon night of the water-lily season, the fourth month of the rains — King Ajatashatru of Magadha, the son of Queen Videha, was sitting on the roof terrace of his royal palace surrounded by his ministers. Then he felt inspired to exclaim: “How wonderful is this moonlit night! How beautiful... How lovely... How inspiring... How auspicious is this moonlit night! What brahman or contemplative should we visit tonight who might enlighten and bring peace to our mind?”

2) When this was said, one of the ministers said to the king: “Your majesty, there is Purana Kassapa, the leader of a community, the leader of a group, the teacher of a group, honored and famous, esteemed as holy by the mass of people. He is aged, long gone forth, advanced in years, in the last phase of life. Your majesty should visit him. Perhaps, if you visited him, he would enlighten and bring peace to your mind.”

3) When this was said, the king remained silent. Then another minister said to the king: “Your majesty, there is Makkhali Gosala... Your majesty, there is Ajita Kesakambalin... Your majesty, there is Pakudha Kaccayana... Your majesty, there is Sañjaya Belatthaputta... Your majesty, there is Nigantha Nataputta, the leader of a community, the leader of a group, the teacher of a group, honored and famous, esteemed as holy by the mass of people. He is aged, long gone forth, advanced in years, in the last phase of life. Your majesty should visit him. Perhaps, if you visited him, he would enlighten and bring peace to your mind.”

4) When this was said, the king remained silent. All this time Jivaka Komarabhacca was sitting silently not far from the king. So the king said to him, “Friend Jivaka, why are you silent?”

5) “Your majesty, there is the Blessed One, worthy and rightly self- awakened, staying in my mango grove with a large community of monks — 1,250 monks in all. Concerning this Blessed One, this admirable report has been spread: ‘Surely, the Blessed One is worthy and rightly self-awakened, consummate in clear knowing and conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of tamable people, teacher of beings human and divine, awakened, blessed.’ Your majesty should visit him. Perhaps, if you visited him, he would enlighten and bring peace to your mind.”

6) “Then in that case, friend Jivaka, have the riding elephants prepared.”

7) Having replied, “As you say, your majesty,” having had five hundred female elephants prepared as well as the king’s personal royal tusker, Jivaka announced to the king: “Your majesty, your riding elephants are prepared. Do what you think it is now time to do.”

8) Then the king, having had five hundred of his best queens mounted on the five hundred female elephants — one on each — and having mounted his own personal tusker, set out from the capital in full royal state, with attendants carrying torches, headed for Jivaka Komarabhacca’s mango grove. But when the king was not far from the mango grove, he was gripped with fear, trepidation, his hair standing on end. Fearful, agitated, his hair standing on end, he said to Jivaka Komarabhacca: “Friend Jivaka, you aren’t deceiving me, are you? You aren’t betraying me, are you? You aren’t turning me over to my enemies, are you? How can there be such a large community of monks — 1,250 in all — with no sound of sneezing, no sound of coughing, no voices at all?”

“Don’t be afraid, great king. Don’t be afraid. I’m not deceiving you or betraying you or turning you over to your enemies. Go forward, great king, go forward! Those are lamps burning in the pavilion hall.”

9) Then the king, going as far on his tusker as the ground would permit, dismounted and approached the door of the pavilion on foot. On arrival, he asked Jivaka: “Where, friend Jivaka, is the Blessed One?”

“That is the Blessed One, great king, sitting against the middle pillar, facing east, surrounded by the community of monks.”

10) Then the king approached the Blessed One and, on reaching him, stood to one side. As he was standing there — surveying the community of monks sitting in absolute silence, as calm as a lake — he felt inspired to exclaim: “May my son, Prince Udayibhadda, enjoy the same peace that this community of monks now enjoys!”

11) (The Blessed One said:) “Have you come, great king, together with your affections?”

12) “Lord, my son, Prince Udayibhadda, is very dear to me. May he enjoy the same peace that this community of monks now enjoys!” Then, bowing down to the Blessed One, and saluting the community of monks with his hands palm-to-palm over his heart, he sat to one side. As he was sitting there, he said to the Blessed One: “I would like to ask the Blessed One about a certain issue, if he would give me the opportunity to explain my question.”

13) “Ask, great king, whatever you like.”

The King’s Question:

14) “Lord, there are these common craftsmen: elephant-trainers, horse-trainers, charioteers, archers, standard bearers, camp marshals, supply corps officers, high royal officers, commandos, military heroes, armor-clad warriors, leather-clad warriors, domestic slaves, confectioners, barbers, bath attendants, cooks, garland-makers, laundrymen, weavers, basket-makers, potters, calculators, accountants, and any other common craftsmen of a similar sort. They live off the fruits of their crafts, visible in the here and now. They give pleasure and refreshment to themselves, to their parents, wives, and children, to their friends and colleagues. They put in place an excellent presentation of offerings to brahmans and contemplatives, leading to heaven, resulting in happiness, conducive to a heavenly rebirth. Is it possible, lord, to point out a similar fruit of the contemplative life, visible in the here and now?”

“Do you remember, great king, ever having asked this question of other brahmans and contemplatives?”

“Yes, I do.”

“If it isn’t troublesome for you, how did they answer?”

“No, it’s not troublesome for me wherever the Blessed One — or someone like the Blessed One — is sitting.”

“Then speak, great king.”

Non-action philosophy:

15) “Once, lord, I approached Purana Kassapa and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings and courtesies, I sat to one side. As I was sitting there I asked him: ‘Venerable Kassapa, there are these common craftsmen... They live off the fruits of their crafts, visible in the here and now... Is it possible, venerable sir, to point out a similar fruit of the contemplative life, visible in the here and now?’” “When this was said, Purana Kassapa said to me, ‘Great king, in acting or getting others to act, in mutilating or getting others to mutilate, in torturing or getting others to torture, in inflicting sorrow or in getting others to inflict sorrow, in tormenting or getting others to torment, in intimidating or getting others to intimidate, in taking life, taking what is not given, breaking into houses, plundering wealth, committing burglary, ambushing highways, committing adultery, speaking falsehood — one does no evil. If with a razor-edged disk one were to turn all the living beings on this earth to a single heap of flesh, a single pile of flesh, there would be no evil from that cause, no coming of evil. Even if one were to go along the right bank of the Ganges, killing and getting others to kill, mutilating and getting others to mutilate, torturing and getting others to torture, there would be no evil from that cause, no coming of evil. Even if one were to go along the left bank of the Ganges, giving and getting others to give, making sacrifices and getting others to make sacrifices, there would be no merit from that cause, no coming of merit. Through generosity, self-control, restraint, and truthful speech there is no merit from that cause, no coming of merit.’”

16) “Thus, when asked about a fruit of the contemplative life, visible here and now, Purana Kassapa answered with non-action. Just as if a person, when asked about a mango, were to answer with a breadfruit; or, when asked about a breadfruit, were to answer with a mango: In the same way, when asked about a fruit of the contemplative life, visible here and now, Purana Kassapa answered with non-action. The thought occurred to me: ‘How can anyone like me think of disparaging a brahmin or contemplative living in his realm?’ Yet I neither delighted in Purana Kassapa’s words nor did I protest against them. Neither delighting nor protesting, I was dissatisfied. Without expressing dissatisfaction, without accepting his teaching, without adopting it, I got up from my seat and left.”

Purification through Wandering-on philosophy:

17) “Another time I approached Makkhali Gosala and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings and courtesies, I sat to one side. As I was sitting there I asked him: ‘Venerable Gosala, there are these common craftsmen... They live off the fruits of their crafts, visible in the here and now... Is it possible, venerable sir, to point out a similar fruit of the contemplative life, visible in the here and now?’”

18) “When this was said, Makkhali Gosala said to me, ‘Great king, there is no cause, no requisite condition, for the defilement of beings. Beings are defiled without cause, without requisite condition. There is no cause, no requisite condition, for the purification of beings. Beings are purified without cause, without requisite condition. There is nothing self-caused, nothing other- caused, nothing human-caused. There is no strength, no effort, no human energy, no human endeavor. All living beings, all life, all beings, all souls are powerless, devoid of strength, devoid of effort. Subject to the changes of fate, serendipity, and nature, they are sensitive to pleasure and pain in the six great classes of birth.”

19) “’There are 1,406,600 principle modes of origin. There are 500 kinds of kamma, five kinds, and three kinds; full kamma and half kamma. There are 62 pathways, 62 sub-eons, six great classes of birth, eight classes of men, 4,900 modes of livelihood, 4,900 kinds of wanderers, 4,900 Naga-abodes, 2,000 faculties, 3,000 hells, 36 dust-realms, seven spheres of percipient beings, seven spheres of non-percipient beings, seven kinds of jointed plants, seven kinds of devas, seven kinds of human beings, seven kinds of demons, seven great lakes, seven major knots, seven minor knots, 700 major precipices, 700 minor precipices, 700 major dreams, 700 minor dreams, 84,000 great aeons. Having transmigrated and wandered on through these, the wise and the foolish alike will put an end to pain.”

20) “’Though one might think, “Through this morality, this practice, this austerity, or this holy life I will ripen unripened kamma and eliminate ripened kamma whenever touched by it” — that is impossible. Pleasure and pain are measured out, the wandering- on is fixed in its limits. There is no shortening or lengthening, no accelerating or decelerating. Just as a ball of string, when thrown, comes to its end simply by unwinding, in the same way, having transmigrated and wandered on, the wise and the foolish alike will put an end to pain.’”

21) “Thus, when asked about a fruit of the contemplative life, visible here and now, Makkhali Gosala answered with purification through wandering-on. Just as if a person, when asked about a mango, were to answer with a breadfruit; or, when asked about a breadfruit, were to answer with a mango. In the same way, when asked about a fruit of the contemplative life, visible here and now, Makkhali Gosala answered with purification through wandering-on. The thought occurred to me: ‘How can anyone like me think of disparaging a brahmin or contemplative living in his realm?’ Yet I neither delighted in Makkhali Gosala’s words nor did I protest against them. Neither delighting nor protesting, I was dissatisfied. Without expressing dissatisfaction, without accepting his teaching, without adopting it, I got up from my seat and left.”

Annihilation philosophy:

22) “Another time I approached Ajita Kesakambalin and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings and courtesies, I sat to one side. As I was sitting there I asked him: ‘Venerable Ajita, there are these common craftsmen... They live off the fruits of their crafts, visible in the here and now... Is it possible, venerable sir, to point out a similar fruit of the contemplative life, visible in the here and now?’”

23) “When this was said, Ajita Kesakambalin said to me, ‘Great king, there is nothing given, nothing offered, nothing sacrificed. There is no fruit or result of good or bad actions. There is no this world, no next world, no mother, no father, no spontaneously reborn beings; no brahmans or contemplatives who, faring rightly and practicing rightly, proclaim this world and the next after having directly known and realized it for themselves. A person is a composite of four primary elements. At death, the earth (in the body) returns to and merges with the (external) earth-substance. The fire returns to and merges with the external fire-substance. The liquid returns to and merges with the external liquid- substance. The wind returns to and merges with the external wind-substance. The sense-faculties scatter into space. Four men, with the bier as the fifth, carry the corpse. Its eulogies are sounded only as far as the charnel ground. The bones turn pigeon-colored. The offerings end in ashes. Generosity is taught by idiots. The words of those who speak of existence after death are false, empty chatter. With the break-up of the body, the wise and the foolish alike are annihilated, destroyed. They do not exist after death.’”

24) “Thus, when asked about a fruit of the contemplative life, visible here and now, Ajita Kesakambalin answered with annihilation. Just as if a person, when asked about a mango, were to answer with a breadfruit; or, when asked about a breadfruit, were to answer with a mango. In the same way, when asked about a fruit of the contemplative life, visible here and now, Ajita Kesakambalin answered with annihilation. The thought occurred to me: ‘How can anyone like me think of disparaging a brahmin or contemplative living in his realm?’ Yet I neither delighted in Ajita Kesakambalin’s words nor did I protest against them. Neither delighting nor protesting, I was dissatisfied. Without expressing dissatisfaction, without accepting his teaching, without adopting it, I got up from my seat and left.”

Non-relatedness philosophy:

25) “Another time I approached Pakudha Kaccayana and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings and courtesies, I sat to one side. As I was sitting there I asked him: ‘Venerable Kaccayana, there are these common craftsmen... They live off the fruits of their crafts, visible in the here and now... Is it possible, venerable sir, to point out a similar fruit of the contemplative life, visible in the here and now?’”

26) “When this was said, Pakudha Kaccayana said to me, ‘Great king, there are these seven substances — unmade, irreducible, uncreated, without a creator, barren, stable as a mountain-peak, standing firm like a pillar — that do not alter, do not change, do not interfere with one another, are incapable of causing one another pleasure, pain, or both pleasure and pain. Which seven? The earth-substance, the liquid-substance, the fire-substance, the wind-substance, pleasure, pain, and the soul as the seventh. These are the seven substances — unmade, irreducible, uncreated, without a creator, barren, stable as a mountain-peak, standing firm like a pillar — that do not alter, do not change, do not interfere with one another, and are incapable of causing one another pleasure, pain, or both pleasure and pain.”

27) “’And among them there is no killer nor one who causes killing, no hearer nor one who causes hearing, no cognizer nor one who causes cognition. When one cuts off [another person’s] head, there is no one taking anyone’s life. It is simply between the seven substances that the sword passes.’”

28) “Thus, when asked about a fruit of the contemplative life, visible here and now, Pakudha Kaccayana answered with non-relatedness. Just as if a person, when asked about a mango, were to answer with a breadfruit; or, when asked about a breadfruit, were to answer with a mango. In the same way, when asked about a fruit of the contemplative life, visible here and now, Pakudha Kaccayana answered with non-relatedness. The thought occurred to me: ‘How can anyone like me think of disparaging a brahmin or contemplative living in his realm?’ Yet I neither delighted in Pakudha Kaccayana’s words nor did I protest against them. Neither delighting nor protesting, I was dissatisfied. Without expressing dissatisfaction, without accepting his teaching, without adopting it, I got up from my seat and left.”

Fourfold Restraint philosophy:

29) “Another time I approached Nigantha Nataputta and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings and courtesies, I sat to one side. As I was sitting there I asked him: ‘Venerable Aggivessana, there are these common craftsmen... They live off the fruits of their crafts, visible in the here and now... Is it possible, venerable sir, to point out a similar fruit of the contemplative life, visible in the here and now?’”

30) “When this was said, Nigantha Nataputta said to me, ‘Great king, there is the case where the Nigantha — the knotless one — is restrained with the fourfold restraint. And how is the Nigantha restrained with the fourfold restraint? There is the case where the Nigantha is obstructed by all waters, conjoined with all waters, cleansed with all waters, suffused with all waters. This is how the Nigantha is restrained with the fourfold restraint. When the Nigantha — a knotless one — is restrained with such a fourfold restraint, he is said to be a Knotless One (Nigantha), a son of Nata (Nataputta), with his self perfected, his self controlled, his self established.’”

31) “Thus, when asked about a fruit of the contemplative life, visible here and now, Nigantha Nataputta answered with fourfold restraint. Just as if a person, when asked about a mango, were to answer with a breadfruit; or, when asked about a breadfruit, were to answer with a mango: In the same way, when asked about a fruit of the contemplative life, visible here and now, Nigantha Nataputta answered with fourfold restraint. The thought occurred to me: ‘How can anyone like me think of disparaging a brahmin or contemplative living in his realm?’ Yet I neither delighted in Nigantha Nataputta’s words nor did I protest against them. Neither delighting nor protesting, I was dissatisfied. Without expressing dissatisfaction, without accepting his teaching, without adopting it, I got up from my seat and left.”

Evasion philosophy:

32) “Another time I approached Sañjaya Belatthaputta and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings and courtesies, I sat to one side. As I was sitting there I asked him: ‘Venerable Sañjaya, there are these common craftsmen... They live off the fruits of their crafts, visible in the here and now... Is it possible, venerable sir, to point out a similar fruit of the contemplative life, visible in the here and now?’”

33) “When this was said, Sañjaya Belatthaputta said to me, ‘If you ask me if there exists another world [after death], if I thought that there exists another world, would I declare that to you? I don’t think so. I don’t think in that way. I don’t think otherwise. I don’t think not. I don’t think not not. If you asked me if there isn’t another world... both is and isn’t... neither is nor isn’t... if there are beings who transmigrate... if there aren’t... both are and aren’t... neither are nor aren’t... if the Tathagata exists after death... doesn’t... both... neither exists nor doesn’t exist after death, would I declare that to you? I don’t think so. I don’t think in that way. I don’t think otherwise. I don’t think not. I don’t think not not.’”

34) “Thus, when asked about a fruit of the contemplative life, visible here and now, Sañjaya Belatthaputta answered with evasion. Just as if a person, when asked about a mango, were to answer with a breadfruit; or, when asked about a breadfruit, were to answer with a mango: In the same way, when asked about a fruit of the contemplative life, visible here and now, Sañjaya Belatthaputta answered with evasion. The thought occurred to me: ‘This — among these brahmin and contemplatives — is the most foolish and confused of all. How can he, when asked about a fruit of the contemplative life, visible here and now, answer with evasion?’ Still the thought occurred to me: ‘How can anyone like me think of disparaging a brahmin or contemplative living in his realm?’ Yet I neither delighted in Sañjaya Belatthaputta’s words nor did I protest against them. Neither delighting nor protesting, I was dissatisfied. Without expressing dissatisfaction, without accepting his teaching, without adopting it, I got up from my seat and left.”

First Visible Fruit of the Ascetic Life:

35) “So, lord, I ask the Blessed One as well: There are these common craftsmen: elephant-trainers, horse-trainers, charioteers, archers, standard bearers, camp marshals, supply corps officers, high royal officers, commandos, military heroes, armor-clad warriors, leather-clad warriors, domestic slaves, confectioners, barbers, bath attendants, cooks, garland-makers, laundrymen, weavers, basket-makers, potters, calculators, accountants, and any other common craftsmen of a similar sort. They live off the fruits of their crafts, visible in the here and now. They give pleasure and refreshment to themselves, to their parents, wives, and children, to their friends and colleagues. They put in place an excellent presentation of offerings to brahmans and contemplatives, leading to heaven, resulting in happiness, conducive to a heavenly rebirth. Is it possible, lord, to point out a similar fruit of the ascetic life, visible in the here and now?”

36) “Yes, it is, great king. But first, with regard to that, I will ask you a counter-question. Answer however you please. Suppose there were a man of yours: your slave, your workman, rising in the morning before you, going to bed in the evening only after you, doing whatever you order, always acting to please you, speaking politely to you, always watching for the look on your face. The thought would occur to him: ‘Isn’t it amazing? Isn’t it astounding? — the destination, the results, of meritorious deeds. For this King Ajatasattu is a human being, and I, too, am a human being, yet King Ajatasattu enjoys himself supplied and replete with the five strings of sensuality — like a deva, as it were — while I am his slave, his workman... always watching for the look on his face. I, too, should do meritorious deeds. What if I were to shave off my hair and beard, put on the ochre robes, and go forth from the household life into homelessness?’”

37) “So after some time he shaves off his hair and beard, puts on the ochre robes, and goes forth from the household life into homelessness. Having thus gone forth he lives restrained in body, speech, and mind, content with the simplest food and shelter, delighting in solitude. Then suppose one of your men were to inform you: ‘You should know, your majesty, that that man of yours — your slave, your workman... always watching for the look on your face... has gone forth from the household life into homelessness... content with the simplest food and shelter, delighting in solitude.’ Would you, thus informed, say, ‘Bring that man back to me. Make him again be my slave, my workman... always watching for the look on my face!’?”

38) “Not at all, lord. Rather, I am the one who should bow down to him, rise up out of respect for him, invite him to a seat, invite him to accept gifts of robes, almsfood, lodgings, and medicinal requisites for the sick. And I would provide him with righteous safety, defense, and protection.”

“So what do you think, great king. With that being the case, is there a visible fruit of the contemplative life, or is there not?”

“Yes, lord. With that being the case, there certainly is a visible fruit of the contemplative life.”

“This, great king, is the first fruit of the ascetic life, visible in the here and now, that I point out to you.”

Second Visible Fruit of the Ascetic Life:

39) “But is it possible, lord, to point out yet another fruit of the contemplative life, visible in the here and now?”

40) “Yes, it is, great king. But first, with regard to that, I will ask you a counter-question. Answer however you please. Suppose there were a man of yours: a farmer, a householder, a taxpayer swelling the royal treasury. The thought would occur to him: ‘Isn’t it amazing? Isn’t it astounding? — the destination, the results, of meritorious deeds! For this King Ajatasattu is a human being, and I, too, am a human being, yet King Ajatasattu enjoys himself supplied and replete with the five strings of sensuality — like a deva, as it were — while I am a farmer, a householder, a taxpayer swelling the royal treasury. I, too, should do meritorious deeds. What if I were to shave off my hair and beard, put on the ochre robes, and go forth from the household life into homelessness?’”

41) “So after some time he abandons his mass of wealth, large or small; leaves his circle of relatives, large or small; shaves off his hair and beard, puts on the ochre robes, and goes forth from the household life into homelessness. Having thus gone forth he lives restrained in body, speech, and mind, content with the simplest food and shelter, delighting in solitude. Then suppose one of your men were to inform you: ‘You should know, your majesty, that that man of yours — the farmer, the householder, the taxpayer swelling the royal treasury... has gone forth from the household life into homelessness... content with the simplest food and shelter, delighting in solitude.’ Would you, thus informed, say, ‘Bring that man back to me. Make him again be a farmer, a householder, a taxpayer swelling the royal treasury!’?”

42) “Not at all, lord. Rather, I am the one who should bow down to him, rise up out of respect for him, invite him to a seat, invite him to accept gifts of robes, almsfood, lodgings, and medicinal requisites for the sick. And I would provide him with righteous safety, defense, and protection.”

“So what do you think, great king. With that being the case, is there a visible fruit of the ascetic life, or is there not?”

“Yes, lord. With that being the case, there certainly is a visible fruit of the contemplative life.”

43) “This, great king, is the second fruit of the contemplative life, visible in the here and now, that I point out to you.”

Higher Fruits of the Ascetic Life:

44) “But is it possible, lord, to point out yet another fruit of the contemplative life, visible in the here and now?”

45) “Yes, it is, great king. Listen and pay close attention. I will speak.”

“There is the case, great king, where an Omniscient Buddha appears in the world, worthy and rightly self-awakened. He teaches the Dharma admirable in its beginning, admirable in its middle, admirable in its end. He proclaims the holy life both in its particulars and in its essence, entirely perfect, surpassingly pure.”

46) “A householder or householder’s son, hearing the Dharma, gains conviction in the Omniscient Buddha and reflects: ‘Household life is confining, a dusty path. The life gone forth is like the open air. It is not easy living at home to practice the holy life totally perfect, totally pure, like a polished shell. What if I were to shave off my hair and beard, put on the ochre robes, and go forth from the household life into homelessness?’”

47) “So after some time he abandons his mass of wealth, large or small; leaves his circle of relatives, large or small; shaves off his hair and beard, puts on the ochre robes, and goes forth from the household life into homelessness.”

48) “When he has thus gone forth, he lives restrained by the rules of the monastic code, seeing danger in the slightest faults. Consummate in his virtue, he guards the doors of his senses, is possessed of mindfulness and alertness, and is content.”

The Lesser Section on Virtue:

49) “And how is an ascetic consummate in virtue? Abandoning the taking of life, he abstains from the taking of life. He dwells with his rod laid down, his knife laid down, scrupulous, merciful, compassionate for the welfare of all living beings. This is part of his virtue.”

50) “Abandoning the taking of what is not given, he abstains from taking what is not given. He takes only what is given, accepts only what is given, lives not by stealth but by means of a self that has become pure. This, too, is part of his virtue.”

“Abandoning uncelibacy, he lives a celibate life, aloof, refraining from the sexual act that is the villager’s way. This, too, is part of his virtue.”

“Abandoning false speech, he abstains from false speech. He speaks the truth, holds to the truth, is firm, reliable, no deceiver of the world. This, too, is part of his virtue.”

51) “Abandoning divisive speech he abstains from divisive speech. What he has heard here he does not tell there to break those people apart from these people here. What he has heard there he does not tell here to break these people apart from those people there. Thus reconciling those who have broken apart or cementing those who are united, he loves concord, delights in concord, enjoys concord, speaks things that create concord. This, too, is part of his virtue.”

“Abandoning abusive speech, he abstains from abusive speech. He speaks words that are soothing to the ear, that are affectionate, that go to the heart, that are polite, appealing and pleasing to people at large. This, too, is part of his virtue.”

52) “Abandoning idle chatter, he abstains from idle chatter. He speaks in season, speaks what is factual, what is in accordance with the goal, the Dharma, and the discipline path. He speaks words worth treasuring, seasonable, reasonable, circumscribed, connected with the goal. This, too, is part of his virtue.”

“He abstains from damaging seed and plant life.”

“He eats only once a day, refraining from the evening meal and from food at the wrong time of day.”

“He abstains from dancing, singing, instrumental music, and from watching shows.”

“He abstains from wearing garlands and from beautifying himself with scents and cosmetics.”

“He abstains from high and luxurious beds and seats.”

“He abstains from accepting gold, silver and money.”

53) “He abstains from accepting uncooked grain... raw meat... women and girls... male and female slaves... goats and sheep... fowl and pigs... elephants, cattle, steeds, and mares... fields and property.”

“He abstains from running messages... from buying and selling... from dealing with false scales, false metals, and false measures... from bribery, deception, and fraud.”

“He abstains from mutilating, executing, imprisoning, highway robbery, plunder, and violence.”

“This, too, is part of his virtue.”

The Intermediate Section on Virtue:

54) “Whereas some brahmins and contemplatives, living off food given in faith, are addicted to damaging seed and plant life such as these — plants propagated from roots, stems, joints, buddings, and seeds — he abstains from damaging seed and plant life such as these. This, too, is part of his virtue.”

55) “Whereas some brahmins and contemplatives, living off food given in faith, are addicted to consuming stored-up goods such as these — stored-up food, stored-up drinks, stored-up clothing, stored-up vehicles, stored-up bedding, stored-up scents, and stored-up meat — he abstains from consuming stored-up goods such as these. This, too, is part of his virtue.”

56) “Whereas some brahmins and contemplatives, living off food given in faith, are addicted to watching shows such as these — dancing, singing, instrumental music, plays, ballad recitations, hand-clapping, cymbals and drums, magic lantern scenes, acrobatic and conjuring tricks, elephant fights, horse fights, buffalo fights, bull fights, goat fights, ram fights, cock fights, quail fights; fighting with staves, boxing, wrestling, war-games, roll calls, battle arrays, and regimental reviews — he abstains from watching shows such as these. This, too, is part of his virtue.”

57) “Whereas some brahmins and contemplatives, living off food given in faith, are addicted to heedless and idle games such as these — eight-row chess, ten-row chess, chess in the air, hopscotch, spillikins, dice, stick games, hand-pictures, ball-games, blowing through toy pipes, playing with toy plows, turning somersaults, playing with toy windmills, toy measures, toy chariots, toy bows, guessing letters drawn in the air, guessing thoughts, mimicking deformities — he abstains from heedless and idle games such as these. This, too, is part of his virtue.”

58) “Whereas some brahmins and contemplatives, living off food given in faith, are addicted to high and luxurious furnishings such as these — over-sized couches, couches adorned with carved animals, long-haired coverlets, multi-colored patchwork coverlets, white woolen coverlets, woolen coverlets embroidered with flowers or animal figures, stuffed quilts, coverlets with fringe, silk coverlets embroidered with gems; large woolen carpets; elephant, horse, and chariot rugs, antelope-hide rugs, deer-hide rugs; couches with awnings, couches with red cushions for the head and feet — he abstains from using high and luxurious furnishings such as these. This, too, is part of his virtue.”

59) “Whereas some brahmins and contemplatives, living off food given in faith, are addicted to scents, cosmetics, and means of beautification such as these — rubbing powders into the body, massaging with oils, bathing in perfumed water, kneading the limbs, using mirrors, ointments, garlands, scents, creams, face- powders, mascara, bracelets, head-bands, decorated walking sticks, ornamented water-bottles, swords, fancy sunshades, decorated sandals, turbans, gems, yak-tail whisks, long-fringed white robes — he abstains from using scents, cosmetics, and means of beautification such as these. This, too, is part of his virtue.”

60) “Whereas some brahmins and contemplatives, living off food given in faith, are addicted to talking about lowly topics such as these — talking about kings, robbers, ministers of state; armies, alarms, and battles; food and drink; clothing, furniture, garlands, and scents; relatives; vehicles; villages, towns, cities, the countryside; women and heroes; the gossip of the street and the well; tales of the dead; tales of diversity [philosophical discussions of the past and future], the creation of the world and of the sea, and talk of whether things exist or not — he abstains from talking about lowly topics such as these. This, too, is part of his virtue.”

61) “Whereas some brahmins and contemplatives, living off food given in faith, are addicted to debates such as these — ‘You understand this doctrine and discipline? I’m the one who understands this doctrine and discipline. How could you understand this doctrine and discipline? You’re practicing wrongly. I’m practicing rightly. I’m being consistent. You’re not. What should be said first you said last. What should be said last you said first. What you took so long to think out has been refuted. Your doctrine has been overthrown. You’re defeated. Go and try to salvage your doctrine; extricate yourself if you can!’ — he abstains from debates such as these. This, too, is part of his virtue.”

62) “Whereas some brahmins and contemplatives, living off food given in faith, are addicted to running messages and errands for people such as these — kings, ministers of state, noble warriors, brahmins, householders, or youths (who say), ‘Go here, go there, take this there, fetch that here’ — he abstains from running messages and errands for people such as these. This, too, is part of his virtue.”

63) “Whereas some brahmins and contemplatives, living off food given in faith, engage in scheming, persuading, hinting, belittling, and pursuing gain with gain, he abstains from forms of scheming and persuading (improper ways of trying to gain material support from donors) such as these. This, too, is part of his virtue.”

The Great Section on Virtue:

64) “Whereas some contemplatives & brahmins, living off food given in faith, maintain themselves by wrong livelihood, by such “animal” arts as: reading marks on the limbs (e.g., palmistry); reading omens and signs; interpreting celestial events (falling stars, comets); interpreting dreams; reading features of the body (e.g., phrenology); reading marks on cloth gnawed by mice; offering fire oblations, oblations from a ladle, oblations of husks, rice powder, rice grains, ghee, and oil; offering oblations from the mouth; offering blood-sacrifices; making predictions based on the fingertips; geomancy; making predictions for state officials; laying demons in a cemetery; placing spells on spirits; earth-skills [divining water and gems etc]; snake-skills, poison-skills, scorpion- skills, rat-skills, bird-skills, crow-skills; predicting life spans; giving protective charms; casting horoscopes — he abstains from wrong livelihood, from “animal” arts such as these.”

65) “Whereas some contemplatives & brahmins, living off food given in faith, maintain themselves by wrong livelihood, by such “animal” arts as: determining lucky and unlucky gems, staffs, garments, swords, arrows, bows, and other weapons; women, men, boys, girls, male slaves, female slaves; elephants, horses, buffaloes, bulls, cows, goats, rams, fowl, quails, lizards, rabbits, tortoises, and other animals — he abstains from wrong livelihood, from “animal” arts such as these.”

66) “Whereas some contemplatives & brahmins, living off food given in faith, maintain themselves by wrong livelihood, by such “animal” arts as (forecasting): the rulers will march forth; the rulers will not march forth; our rulers will attack, and their rulers will retreat; their rulers will attack, and our rulers will retreat; there will be triumph for our rulers and defeat for their rulers; there will be triumph for their rulers and defeat for our rulers; thus there will be triumph this one, defeat for that one — he abstains from wrong livelihood, from “animal” arts such as these.”

67) “Whereas some contemplatives & brahmins, living off food given in faith, maintain themselves by wrong livelihood, by such “animal” arts as (forecasting): there will be a lunar eclipse; there will be a solar eclipse; there will be an occultation of [a conjunction of the moon or a planet with] an asterism; the sun and moon will be favorable; the sun and moon will be unfavorable; the asterisms will be favorable; the asterisms will be unfavorable; there will be a meteor shower; there will be a flickering light on the horizon (an aurora?); there will be an earthquake; there will be thunder coming from dry clouds; there will be a rising, a setting, a darkening, a brightening of the sun, moon, and asterisms; such will be the result of the lunar eclipse ... the rising, setting, darkening, brightening of the sun, moon, and asterisms — he abstains from wrong livelihood, from “animal” arts such as these.”

68) “Whereas some contemplatives & brahmins, living off food given in faith, maintain themselves by wrong livelihood, by such “animal” arts as (forecasting): there will be abundant rain; there will be a drought; there will be plenty; there will be famine; there will be rest and security; there will be danger; there will be disease; there will be freedom from disease; or they earn their living by accounting, counting, calculation, composing poetry, or teaching hedonistic arts and doctrines (lokāyata – related to worldly things) — he abstains from wrong livelihood, from “animal” arts such as these.”

69) “Whereas some contemplatives & brahmins, living off food given in faith, maintain themselves by wrong livelihood, by such “animal” arts as: calculating auspicious dates for marriages — both those in which the bride is brought home and those in which she is sent out; calculating auspicious dates for betrothals and divorces; for collecting debts or making investments and loans; reciting charms to make people attractive or unattractive; curing women who have undergone miscarriages or abortions; reciting spells to bind a man’s tongue, to paralyze his jaws, to make him lose control over his hands, or to bring on deafness; getting oracular answers to questions addressed to a spirit in a mirror, in a young girl, or to a spirit medium; worshipping the sun, worshipping the Great Brahmā, bringing forth flames from the mouth, invoking the goddess of luck — he abstains from wrong livelihood, from “animal” arts such as these.”

70) “Whereas some contemplatives & brahmins, living off food given in faith, maintain themselves by wrong livelihood, by such “animal” arts as: promising gifts to deities in return for favors; fulfilling such promises; demonology; reciting spells in earth houses (see earth skills, above); inducing virility and impotence; preparing sites for construction; consecrating sites for construction; giving ceremonial mouthwashes and ceremonial baths; offering sacrificial fires; administering emetics, purges, purges from above, purges from below, head-purges; ear-oil, eye-drops, treatments through the nose, ointments, and counter- ointments; practicing eye-surgery [or: extractive surgery], general surgery, pediatrics; administering root-medicines and binding medicinal herbs — he abstains from wrong livelihood, from “animal” arts such as these. This, too, is part of his virtue.”

71) “A monk thus consummate in virtue sees no danger anywhere from his restraint through virtue. Just as a head-anointed noble warrior king who has defeated his enemies sees no danger anywhere from his enemies, in the same way the monk thus consummate in virtue sees no danger anywhere from his restraint through virtue. Endowed with this noble aggregate of virtue, he is inwardly sensitive to the pleasure of being blameless. This is how a monk is consummate in virtue.”

Sense Restraint:

72) “And how does an ascetic guard the doors of his senses? On seeing a form with the eye, he does not grasp at any theme or details by which — if he were to dwell without restraint over the faculty of the eye — evil, unskillful qualities such as greed or distress might assail him. On hearing a sound with the ear... On smelling an odor with the nose... On tasting a flavor with the tongue... On touching a tactile sensation with the body... On cognizing an idea with the intellect, he does not grasp at any theme or details by which — if he were to dwell without restraint over the faculty of the intellect — evil, unskillful qualities such as greed or distress might assail him. Endowed with this noble restraint over the sense faculties, he is inwardly sensitive to the pleasure of being blameless. This is how a monk guards the doors of his senses.”

Mindfulness & Alertness:

73) “And how is a monk possessed of mindfulness and alertness? When going forward and returning, he acts with alertness. When looking toward and looking away... when bending and extending his limbs... when carrying his outer cloak, his upper robe, and his bowl... when eating, drinking, chewing, and tasting... when urinating and defecating... when walking, standing, sitting, falling asleep, waking up, talking, and remaining silent, he acts with alertness. This is how a monk is possessed of mindfulness and alertness.”

Upannata Sutta:

Contentedness:

74) “And how is a monk content? Just as a bird, wherever it goes, flies with its wings as its only burden; so too is he content with a set of robes to provide for his body and almsfood to provide for his hunger. Wherever he goes, he takes only his barest necessities along. This is how a monk is content.”

Abandoning the Hindrances:

75) “Endowed with this noble aggregate of virtue, this noble restraint over the sense faculties, this noble mindfulness and alertness, and this noble contentment, he seeks out a secluded dwelling: a forest, the shade of a tree, a mountain, a glen, a hillside cave, a charnel ground, a jungle grove, the open air, a heap of straw. After his meal, returning from his alms round, he sits down, crosses his legs, holds his body erect, and brings mindfulness to the fore.”

76) “Abandoning covetousness with regard to the world, he dwells with an awareness devoid of covetousness. He cleanses his mind of covetousness. Abandoning ill will and anger, he dwells with an awareness devoid of ill will, sympathetic with the welfare of all living beings. He cleanses his mind of ill will and anger. Abandoning sloth and drowsiness, he dwells with an awareness devoid of sloth and drowsiness, mindful, alert, percipient of light. He cleanses his mind of sloth and drowsiness. Abandoning restlessness and anxiety, he dwells undisturbed, his mind inwardly stilled. He cleanses his mind of restlessness and anxiety. Abandoning uncertainty, he dwells having crossed over uncertainty, with no perplexity with regard to skillful mental qualities. He cleanses his mind of uncertainty.”

77) “Suppose that a man, taking a loan, invests it in his business affairs. His business affairs succeed. He repays his old debts and there is extra left over for maintaining his wife. The thought would occur to him, ‘Before, taking a loan, I invested it in my business affairs. Now my business affairs have succeeded. I have repaid my old debts and there is extra left over for maintaining my wife.’ Because of that he would experience joy and happiness.”

78) “Now suppose that a man falls sick — in pain and seriously ill. He does not enjoy his meals, and there is no strength in his body. As time passes, he eventually recovers from that sickness. He enjoys his meals and there is strength in his body. The thought would occur to him, ‘Before, I was sick... Now I am recovered from that sickness. I enjoy my meals and there is strength in my body.’ Because of that he would experience joy and happiness.”

79) “Now suppose that a man is bound in prison. As time passes, he eventually is released from that bondage, safe and sound, with no loss of property. The thought would occur to him, ‘Before, I was bound in prison. Now I am released from that bondage, safe and sound, with no loss of my property.’ Because of that he would experience joy and happiness.”

80) “Now suppose that a man is a slave, subject to others, not subject to himself, unable to go where he likes. As time passes, he eventually is released from that slavery, subject to himself, not subject to others, freed, able to go where he likes. The thought would occur to him, ‘Before, I was a slave... Now I am released from that slavery, subject to myself, not subject to others, freed, able to go where I like.’ Because of that he would experience joy and happiness.”

81) “Now suppose that a man, carrying money and goods, is traveling by a road through desolate country. As time passes, he eventually emerges from that desolate country, safe and sound, with no loss of property. The thought would occur to him, ‘Before, carrying money and goods, I was traveling by a road through desolate country. Now I have emerged from that desolate country, safe and sound, with no loss of my property.’ Because of that he would experience joy and happiness.”

82) “In the same way, when these five hindrances are not abandoned in himself, the monk regards it as a debt, a sickness, a prison, slavery, a road through desolate country. But when these five hindrances are abandoned in himself, he regards it as unindebtedness, good health, release from prison, freedom, a place of security. Seeing that they have been abandoned within him, he becomes glad. Glad, he becomes enraptured. Enraptured, his body grows tranquil. His body tranquil, he is sensitive to pleasure. Feeling pleasure, his mind becomes concentrated.”

The Four Form Trances:

83) “Quite withdrawn from sensuality, withdrawn from unskillful mental qualities, he enters and remains in the first trance: rapture and pleasure born from withdrawal, accompanied by directed thought and evaluation. He permeates and pervades, suffuses and fills this very body with the rapture and pleasure born from withdrawal. Just as if a skilled bathman or bathman’s apprentice would pour bath powder into a brass basin and knead it together, sprinkling it again and again with water, so that his ball of bath powder — saturated, moisture-laden, permeated within and without — would nevertheless not drip; even so, the monk permeates... this very body with the rapture and pleasure born of withdrawal. There is nothing of his entire body unpervaded by rapture and pleasure born from withdrawal.”

84) “This is a fruit of the contemplative life, visible here and now, more excellent than the previous ones and more sublime.” “Furthermore, with the stilling of directed thoughts & evaluations, he enters and remains in the second trance: rapture and pleasure born of composure, unification of awareness free from directed thought and evaluation — internal assurance. He permeates and pervades, suffuses and fills this very body with the rapture and pleasure born of composure. Just like a lake with spring-water welling up from within, having no inflow from the east, west, north, or south, and with the skies supplying abundant showers time and again, so that the cool fount of water welling up from within the lake would permeate and pervade, suffuse and fill it with cool waters, there being no part of the lake unpervaded by the cool waters; even so, the monk permeates... this very body with the rapture and pleasure born of composure. There is nothing of his entire body unpervaded by rapture and pleasure born of composure.”

85) “This, too, is a fruit of the contemplative life, visible here and now, more excellent than the previous ones and more sublime.”

86) “And furthermore, with the fading of rapture, he remains in pleasure, mindful, & alert, and senses pleasure with the body. He enters & remains in the third trance, of which the Noble Ones declare, ‘ pleasureful & mindful, he has a pleasant abiding.’ He permeates and pervades, suffuses and fills this very body with the pleasure divested of rapture. Just as in a lotus pond, some of the lotuses, born and growing in the water, stay immersed in the water and flourish without standing up out of the water, so that they are permeated and pervaded, suffused and filled with cool water from their roots to their tips, and nothing of those lotuses would be unpervaded with cool water; even so, the monk permeates... this very body with the pleasure divested of rapture.

There is nothing of his entire body unpervaded with pleasure divested of rapture.”

87) “This, too, is a fruit of the ascetic life, visible here and now, more excellent than the previous ones and more sublime.”

88) “And furthermore, with the abandoning of pleasure and grief — as with the earlier disappearance of elation and distress — he enters and remains in the fourth trance: purity of equanimity and mindfulness, neither-pleasure nor grief. He sits, permeating the body with a pure, bright awareness. Just as if a man were sitting covered from head to foot with a white cloth so that there would be no part of his body to which the white cloth did not extend; even so, the monk sits, permeating the body with a pure, bright awareness. There is nothing of his entire body unpervaded by pure, bright awareness.”

89) “This, too, great king, is a fruit of the ascetic life, visible here and now, more excellent than the previous ones and more sublime.”

Insight Knowledge:

90) “With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to knowledge and vision. He discerns: ‘This body of mine is endowed with form, composed of the four primary elements, born from mother and father, nourished with rice and porridge, subject to inconstancy, rubbing, pressing, dissolution, and dispersion. And this consciousness of mine is supported here and bound up here.’ Just as if there were a beautiful beryl gem of the purest water — eight faceted, well polished, clear, limpid, consummate in all its aspects, and going through the middle of it was a blue, yellow, red, white, or brown thread — and a man with good eyesight, taking it in his hand, were to reflect on it thus: ‘This is a beautiful beryl gem of the purest water, eight faceted, well polished, clear, limpid, consummate in all its aspects. And this, going through the middle of it, is a blue, yellow, red, white, or brown thread.’ In the same way — with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability — the monk directs and inclines it to knowledge and vision. He discerns: ‘This body of mine is endowed with form, composed of the four primary elements, born from mother and father, nourished with rice and porridge, subject to inconstancy, rubbing, pressing, dissolution, and dispersion. And this consciousness of mine is supported here and bound up here.’”

91) “This, too, great king, is a fruit of the contemplative life, visible here and now, more excellent than the previous ones and more sublime.”

The Mind-made Body:

92) “With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to creating a mind-made body. From this body he creates another body, endowed with form, made of the mind, complete in all its parts, not inferior in its faculties. Just as if a man were to draw a reed from its sheath. The thought would occur to him: ‘This is the sheath, this is the reed. The sheath is one thing, the reed another, but the reed has been drawn out from the sheath.’ Or as if a man were to draw a sword from its scabbard. The thought would occur to him: ‘This is the sword, this is the scabbard. The sword is one thing, the scabbard another, but the sword has been drawn out from the scabbard.’ Or as if a man were to pull a snake out from its slough. The thought would occur to him: ‘This is the snake, this is the slough. The snake is one thing, the slough another, but the snake has been pulled out from the slough.’ In the same way — with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, the monk directs and inclines it to creating a mind-made body. From this body he creates another body, endowed with form, made of the mind, complete in all its parts, not inferior in its faculties.”

93) “This, too, great king, is a fruit of the ascetic life, visible here and now, more excellent than the previous ones and more sublime.”

Supernatural Powers:

94) “With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to the modes of supernatural powers. He wields manifold supernatural powers. Having been one he becomes many; having been many he becomes one. He appears. He vanishes. He goes unimpeded through walls, ramparts, and mountains as if through space. He dives in and out of the earth as if it were water. He walks on water without sinking as if it were dry land. Sitting cross-legged he flies through the air like a winged bird. With his hand he touches and strokes even the sun and moon, so mighty and powerful. He exercises influence with his body even as far as the Brahma worlds. Just as a skilled potter or his assistant could craft from well-prepared clay whatever kind of pottery vessel he likes, or as a skilled ivory-carver or his assistant could craft from well- prepared ivory any kind of ivory-work he likes, or as a skilled goldsmith or his assistant could craft from well-prepared gold any kind of gold article he likes; in the same way — with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability — the monk directs and inclines it to the modes of supernatural powers... He exercises influence with his body even as far as the Brahma worlds.”

95) “This, too, great king, is a fruit of the ascetic life, visible here and now, more excellent than the previous ones and more sublime.”

Clairaudience:

96) “With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to the divine ear-element. He hears — by means of the divine ear- element, purified and surpassing the human — both kinds of sounds: divine and human, whether near or far. Just as if a man traveling along a highway were to hear the sounds of kettledrums, small drums, conchs, cymbals, and tom-toms. He would know, ‘That is the sound of kettledrums, that is the sound of small drums, that is the sound of conchs, that is the sound of cymbals, and that is the sound of tom-toms.’ In the same way — with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability — the monk directs and inclines it to the divine ear-element. He hears — by means of the divine ear- element, purified and surpassing the human — both kinds of sounds: divine and human, whether near or far.”

97) “This, too, great king, is a fruit of the ascetic life, visible here and now, more excellent than the previous ones and more sublime.”

Mind Reading:

98) “With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to knowledge of the awareness of other beings. He knows the awareness of other beings, other individuals, having encompassed it with his own awareness. He discerns a mind with passion as a mind with passion, and a mind without passion as a mind without passion. He discerns a mind with aversion as a mind with aversion, and a mind without aversion as a mind without aversion. He discerns a mind with delusion as a mind with delusion, and a mind without delusion as a mind without delusion. He discerns a restricted mind as a restricted mind, and a scattered mind as a scattered mind. He discerns an enlarged mind as an enlarged mind, and an unenlarged mind as an unenlarged mind. He discerns an excelled mind [one that is not at the most excellent level] as an excelled mind, and an unexcelled mind as an unexcelled mind. He discerns a concentrated mind as a concentrated mind, and an unconcentrated mind as an unconcentrated mind. He discerns a released mind as a released mind, and an unreleased mind as an unreleased mind. Just as if a young woman — or man — fond of ornaments, examining the reflection of her own face in a bright mirror or a bowl of clear water would know ‘blemished’ if it were blemished, or ‘unblemished’ if it were not. In the same way — with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability — the monk directs and inclines it to knowledge of the awareness of other beings. He knows the awareness of other beings, other individuals, having encompassed it with his own awareness. He discerns a mind with passion as a mind with passion, and a mind without passion as a mind without passion... a released mind as a released mind, and an unreleased mind as an unreleased mind.”

99) “This, too, great king, is a fruit of the contemplative life, visible here and now, more excellent than the previous ones and more sublime.”

Recollection of Past Lives:

100) “With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to knowledge of the recollection of past lives (lit: previous homes). He recollects his manifold past lives, i.e., one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, one hundred thousand, many aeons of cosmic contraction, many aeons of cosmic expansion, many aeons of cosmic contraction and expansion, (recollecting), ‘There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose here.’ Thus he recollects his manifold past lives in their modes and details. Just as if a man were to go from his home village to another village, and then from that village to yet another village, and then from that village back to his home village. The thought would occur to him, ‘I went from my home village to that village over there. There I stood in such a way, sat in such a way, talked in such a way, and remained silent in such a way. From that village I went to that village over there, and there I stood in such a way, sat in such a way, talked in such a way, and remained silent in such a way. From that village I came back home.’ In the same way — with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability — the monk directs and inclines it to knowledge of the recollection of past lives. He recollects his manifold past lives... in their modes and details.”

101) “This, too, great king, is a fruit of the contemplative life, visible here and now, more excellent than the previous ones and more sublime.”

Divine Sight:

102) “With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to intelligence of the passing away and re-appearance of beings. He sees — by means of the divine eye, purified and surpassing the human — beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their karma: ‘These beings — who were endowed with bad conduct of body, speech, and mind, who reviled the noble ones, held wrong views and undertook actions under the influence of wrong views — with the break-up of the body, after death, have re-appeared in the plane of deprivation, the bad destination, the lower realms, in hell. But these beings — who were endowed with good conduct of body, speech, and mind, who did not revile the noble ones, who held right views and undertook actions under the influence of right views — with the break-up of the body, after death, have re-appeared in the good destinations, in the heavenly world.’ Thus — by means of the divine eye, purified and surpassing the human — he sees beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their karma. Just as if there were a tall building in the central square [of a town], and a man with good eyesight standing on top of it were to see people entering a house, leaving it, walking along the street, and sitting in the central square. The thought would occur to him, ‘These people are entering a house, leaving it, walking along the streets, and sitting in the central square.’ In the same way — with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability — the monk directs and inclines it to knowledge of the passing away and re-appearance of beings. He sees — by means of the divine eye, purified and surpassing the human — beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their karma...”

103) “This, too, great king, is a fruit of the contemplative life, visible here and now, more excellent than the previous ones and more sublime.”

The Ending of All Sins:

104) “With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, the monk directs and inclines it to the knowledge of the ending of the mental fermentations. He discerns, as it has come to be, that ‘This is stress... This is the origination of stress... This is the cessation of stress... This is the way leading to the cessation of stress... These are mental fermentations... This is the origination of fermentations... This is the cessation of fermentations... This is the way leading to the cessation of fermentations.’ His heart, thus knowing, thus seeing, is released from the fermentation of sensuality, the fermentation of becoming, the fermentation of ignorance. With release, there is the knowledge, ‘Released.’ He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’ Just as if there were a pool of water in a mountain glen — clear, limpid, and unsullied — where a man with good eyesight standing on the bank could see shells, gravel, and pebbles, and also shoals of fish swimming about and resting, and it would occur to him, ‘This pool of water is clear, limpid, and unsullied. Here are these shells, gravel, and pebbles, and also these shoals of fish swimming about and resting.’ In the same way — with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability — the monk directs and inclines it to the knowledge of the ending of the mental fermentations. He discerns, as it has come to be, that ‘This is stress... This is the origination of stress... This is the cessation of stress... This is the way leading to the cessation of stress... These are mental fermentations... This is the origination of fermentations... This is the cessation of fermentations... This is the way leading to the cessation of fermentations.’ His heart, thus knowing, thus seeing, is released from the fermentation of sensuality, the fermentation of becoming, the fermentation of ignorance. With release, there is the knowledge, ‘Released.’ He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further to do in this world.’”

105) “This, too, great king, is a fruit of the ascetic life, visible here and now, more excellent than the previous ones and more sublime. And as for another visible fruit of the ascetic life, higher and more sublime than this, there is none.”

106) When this was said, King Ajatasattu of Magadha kingdom said to the Blessed One: “Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One — through many lines of reasoning — made the Dharma clear. I go to the Blessed One for refuge, to the Dharma, and to the community of monks. May the Blessed One remember me as a lay follower who has gone to him for refuge, from this day forward, for life.”

“A transgression has overcome me, lord, in that I was so foolish, so muddle-headed, and so unskilled as to kill my father — a righteous man, a righteous king — for the sake of sovereign rulership. May the Blessed One please accept this confession of my transgression as such, so that I may restrain myself in the future.”

107) “Yes, great king, a transgression overcame you in that you were so foolish, so muddle-headed, and so unskilled as to kill your father — a righteous man, a righteous king — for the sake of sovereign rulership. But because you see your transgression as such and make amends in accordance with the Dharma, we accept your confession. For it is a cause of growth in the Dharma & Discipline of the noble ones when, seeing a transgression as such, one makes amends in accordance with the Dharma and exercises restraint in the future.”

108) When this was said, King Ajatasattu said to the Blessed One: “Well, then, lord, I am now taking leave. Many are my duties, many are my responsibilities.”

“Then do, great king, what you think it is now time to do.”

So King Ajatashatru, delighting and rejoicing in the Blessed One’s words, rose from his seat, bowed down to him, and — after circumambulating him — left. Not long after King Ajatashatru had left, the Blessed One addressed the monks: “The king is wounded, monks. The king is incapacitated. Had he not killed his father, the king Bimbisara — that righteous man, that righteous king — the dustless, stainless Dharma eye would have arisen to him as he sat in this very seat.”

That is what the Blessed One said. Gratified, the monks delighted in the Blessed One’s words. [End of this sutta]

Upannata Sutta:

Upnnata sutta – the finding outs.

Thus spoke the Buddha the Highest Rishi:

1) Monks, I came to know the virtues of 2 natures just by coming to them. They are; not coming to any satisfaction in doing meritorious deeds and high perseverance. Monks, I, having a great perseverance, thinking “if my body’s skin and nerves and bones remain; may they remain. If flesh and blood becomes dry; may they dry. By some manliness, by some manly effort, by some manly power should get something; I will not stop my effort until I get it” I strived. Behold, Monks, I got the supreme enlightenment in no long time. I took the place that is free from fear by not becoming late.

2) Monks, Therefore you too do perseverance with a high courage. Strive as “if my body’s skin and veins and bones remain; may they remain. If flesh and blood become dry; may they dry. By some manliness, by some manly effort, by some manly power should get something; I will not stop my effort until I get it”. Monks, then you too will get that supreme end of the asceticism in this present life which sons of families come from home to homelessness wearing the robe searching for. You yourself will realize it, the supreme end of celibate life by the distinctive intelligence. Therefore monks, you should discipline yourselves as “if my body’s skin and nerves and bones remain; may they remain. If flesh and blood become dry; may they dry. By some manliness, by some manly effort, by some manly power should get something; I will not stop my effort until I get it”. [End of this sutta]

The Satipatthana Sutta:

The Satipatthana Sutta – The Way of Mindfulness Meditations for ending of all griefs.

1) THE ORIGIN OF THE DISCOURSE ON THE ONLY WAY FOR DISTINCTIVE FREEDOM FROM ALL WOES.

Thus have I heard.

At one time the Blessed One was living in the Kingdom of Kurus, at Kammasadamma, a market-town of the Kuru people.

Then the Blessed One addressed the bhikkhus as follows: “This is the only way, monks, for the purification of beings, for the overcoming of sorrow and lamentation, for the destruction of suffering and grief, for reaching the right path, for the attainment of eternal Nibbana, namely, the Four Arousings of Mindfulness.”

“What are the four?

“Here, monks, a monk lives contemplating the body in the body, ardent, clearly comprehending (it) and mindful (of it), having overcome, in this world, covetousness and grief; he lives contemplating the feelings in the feelings, ardent, clearly comprehending (them) and mindful (of them), having overcome, in this world, covetousness and grief; he lives contemplating consciousness in consciousness, ardent, clearly comprehending

(it) and mindful (of it), having overcome in this world covetousness and grief; he lives contemplating mental objects in mental objects, ardent, clearly comprehending (them) and mindful (of them), having overcome, in this world, covetousness and grief.”

2) THE CONTEMPLATION OF THE BODY:

1> Mindfulness of Breathing:

“And how, monks, does a monk live contemplating the body in the body?”

“Here, monks, a monks, gone to the forest, to the foot of a tree, or to an empty place, sits down, bends in his legs crosswise on his lap, keeps his body erect, and arouses mindfulness in the object of meditation, namely, the breath which is in front of him.”

“Mindful, he breathes in, and mindful, he breathes out. He, thinking, ‘I breathe in long,’ he understands when he is breathing in long; or thinking, ‘I breathe out long,’ he understands when he is breathing out long; or thinking, ‘I breathe in short,’ he understands when he is breathing in short; or thinking, ‘I breathe out short,’ he understands when he is breathing out short.”

“’Experiencing the whole body, I shall breathe in,’ thinking thus, he trains himself. ‘Experiencing the whole body, I shall breathe out,’ thinking thus, he trains himself. ‘Calming the activity of the body, I shall breathe in,’ thinking thus, he trains himself. ‘Calming the activity of the body, I shall breathe out,’ thinking thus, he trains himself.”

“Just as a clever turner or a turner’s apprentice, turning long, understands: ‘I turn long;’ or turning short, understands: ‘I turn short’; just so, indeed, monks, a monks, when he breathes in long, understands: ‘I breathe in long’; or, when he breathes out long, understands: ‘I breathe out long’; or, when he breathes in short, he understands: ‘I breathe in short’; or when he breathes out short, he understands: ‘I breathe out short.’ He trains himself with the thought: ‘Experiencing the whole body, I shall breathe in.’ He trains himself with the thought: ‘Experiencing the whole body, I shall breathe out.’ He trains himself with the thought: ‘Calming the activity of the body I shall breathe in.’ He trains himself with the thought: ‘Calming the activity of the body I shall breathe out.’”

“Thus he lives contemplating the body in the body internally, or he lives contemplating the body in the body externally, or he lives contemplating the body in the body internally and externally. He lives contemplating origination-things in the body, or he lives contemplating dissolution-things in the body, or he lives contemplating origination-and-dissolution-things in the body. Or indeed his mindfulness is established with the thought: ‘The body exists,’ to the extent necessary just for knowledge and remembrance, and he lives independent and clings to naught in the world. Thus, also, monks, a monk lives contemplating the body in the body.” [End of this wisdom meditation]

2> The Modes of Deportment:

“And further, monks, when he is going, a monk understands: ‘I am going’; when he is standing, he understands: ‘I am standing’; when he is sitting, he understands: ‘I am sitting’; when he is lying down, he understands: ‘I am lying down’; or just as his body is disposed so he understands it.”

“Thus he lives contemplating the body in the body internally, or he lives contemplating the body in the body externally, or he lives contemplating the body in the body internally (related to himself) and externally (related to other people). He lives contemplating origination-things in the body, or he lives contemplating dissolution-things in the body, or he lives contemplating origination-and-dissolution-things, in the body. Or indeed his mindfulness is established with the thought: ‘The body exists,’ to the extent necessary just for knowledge and remembrance, and he lives independent and clings to naught in the world.” Thus, also, monks, a monk lives contemplating the body in the body.” [End of this wisdom meditation]

3> The Four Kinds of Clear Comprehension:

“And further, monks, a monk, in going forwards (and) in going backwards, is a person practicing clear comprehension; in looking straight on (and) in looking away from the front, is a person practicing clear comprehension; in bending and in stretching, is a person practicing clear comprehension; in wearing the shoulder-cloak, the (other two) robes (and) the bowl, is a person practicing clear comprehension; in regard to what is eaten, drunk, chewed and savored, is a person practicing clear comprehension; in defecating and in urinating, is a person practicing clear comprehension; in walking, in standing (in a place), in sitting (in some position), in sleeping, in waking, in speaking and in keeping silence, is a person practicing clear comprehension.”

“Thus he lives contemplating the body in the body internally... and clings to naught in the world. Thus, also, monks, a monk lives contemplating the body in the body.” [End of this wisdom meditation]

4> The Reflection on the Repulsiveness of the Body:

“And further, monks, a monk reflects on just this body hemmed by the skin and full of manifold impurity from the soles up, and from the top of the hair down, thinking thus: ‘There are in this body hair of the head, hair of the body, nails, teeth, skin, flesh, fibrous threads (veins, nerves, sinews, tendons), bones, marrow, kidneys, heart, liver, pleura, spleen, lungs, contents of stomach, intestines, mesentery, feces, bile, phlegm, pus, blood, sweat, solid fat, tars, fat dissolved, saliva, mucus, synovic fluid, urine.’”

“Just as if, monks, there were a bag having two openings, full of grain differing in kind, namely, hill-paddy, paddy, green-gram, cow-pea, sesamum, rice; and a man with seeing eyes, having loosened it, should reflect thinking thus: ‘This is hill paddy; this is paddy, this is green-gram; this is cow-pea; this is sesamum; this is rice.’ In the same way, monks, a monk reflects on just this body hemmed in by the skin and full of manifold impurity from the soles up, and from the top of the hair down, thinking thus: ‘There are in this body: hair of the head, hair of the body, nails, teeth, skin, flesh, fibrous threads (veins, nerves, sinews, tendons), bones, marrow, kidneys, heart, liver, pleura, spleen, lungs, contents of the stomach, intestines, mesentery, feces, bile, phlegm, pus, blood, sweat, solid fat, tears, fat dissolved, saliva, mucus, synovic fluid, urine.’”

“Thus he lives contemplating the body in the body, internally... and clings to naught in the world.”

“Thus also, monks, a monk lives contemplating the body in the body.” [End of this wisdom meditation]

5> The Reflection on the Modes of Materiality (Elements, Dhatu):

“And further, monks, a monk reflects on just this body according as it is placed or disposed, by way of the modes of materiality, thinking thus: ‘There are in this body the mode of solidity, the mode of cohesion, the mode of caloricity, and the mode of oscillation.’”

“Monks, in whatever manner, a clever cow-butcher or a cow- butcher’s apprentice, having slaughtered a cow and divided it by way of portions, should be sitting at the junction of a four-cross- road; in the same manner, a monk reflects on just this body, according as it is placed or disposed, by way of the modes of materiality, thinking thus: ‘There are in this body the mode of solidity, the mode of cohesion, the mode of caloricity, and the mode of oscillation.’”

“Thus he lives contemplating the body in the body internally... and clings to naught in the world.”

“Thus also, monks, a monk lives contemplating the body in the body.” [End of this wisdom meditation]

6> Cemetery Contemplation 1:

“And further, monks, if a monk, in whatever way, sees a body dead, one, two, or three days: swollen, blue and festering, thrown into the charnel ground, he thinks of his own body thus: ‘This body of mine too is of the same nature as that body, is going to be like that body and has not got past the condition of becoming like that body.’”

“Thus he lives contemplating the body in the body internally... and clings to naught in the world.”

“Thus, also, monks, a monk lives contemplating the body in the body.” [End of this wisdom meditation]

7> Cemetery Contemplation 2:

“And, further, monks, if a monk, in whatever way, sees, whilst it is being eaten by crows, hawks, vultures, dogs, jackals or by different kinds of worms, a body that had been thrown into the charnel ground, he thinks of his own body thus: ‘This body of mine, too, is of the same nature as that body, is going to be like that body, and has not got past the condition of becoming like that body.’”

“Thus he lives contemplating the body in the body internally or he lives contemplating the body in the body externally, or he lives contemplating the body in the body internally and externally. He lives contemplating origination-things in the body or he lives contemplating dissolution-things in the body, or he lives contemplating origination-and-dissolution-things in the body. Or indeed his mindfulness is established with the thought, ‘The body exists,’ to the extent necessary just for knowledge and remembrance, and he lives independent, and clings to naught in the world.”

“Thus, also, monks, a monk lives contemplating the body in the body.” [End of this wisdom meditation]

8> Cemetery Contemplation 3:

“And, further, monks, if a monk, in whatever way, sees a body, thrown in the charnel ground and reduced to a skeleton together with (some) flesh and blood held in by the tendons, he thinks of his own body thus: ‘This body of mine, too, is of the same nature as that body, is going to be like that body, and has not got past the condition of becoming like that body.’”

“Thus he lives contemplating the body in the body internally, or he lives contemplating the body in the body externally, or he lives contemplating the body in the body internally (related to himself) and externally (related to other people).”

“He lives contemplating origination-things in the body or he lives contemplating dissolution-things in the body, or he lives contemplating origination-and-dissolution-things in the body. Or indeed, his mindfulness is established with the thought, ‘The body exists,’ to the extent necessary just for knowledge and remembrance, and he lives independent, and clings to naught in the world.”

“Thus, also, monks, a monk lives contemplating the body in the body.” [End of this wisdom meditation]

9> Cemetery Contemplation 4:

“And, further, monks, if a monk, in whatever way, sees a body thrown in the charnel ground and reduced to a blood- besmeared skeleton without flesh but held in by the tendons, he thinks of his own body thus: ‘This body of mine, too, is of the same nature as that body, is going to be like that body, and has not got past the condition of becoming like that body.’”

“Thus he lives contemplating the body in the body internally... and clings to naught in the world.”

“Thus, also, monks, a monk lives contemplating the body in the body.” [End of this wisdom meditation]

10> Cemetery Contemplation 5:

“And, further, monks, if a monk, in whatever way, sees a body thrown in the charnel ground and reduced to a skeleton held in by the tendons but without flesh and not besmeared with blood, he thinks of his own body thus: ‘This body of mind, too, is of the same nature as that body, is going to be like that body, and has not got past the condition of becoming like that body.”

“Thus he lives contemplating the body in the body internally... and clings to naught in the world.”

“Thus, also, monks, a monk lives contemplating the body in the body.” [End of this wisdom meditation]

11> Cemetery Contemplation 6:

“And, further, monks, if a monk, in whatever way, sees a body thrown in the charnel ground and reduced to bones gone loose, scattered in all directions — a bone of the hand, a bone of the foot, a shin bone, a thigh bone, the pelvis, spine and skull, each in a different place — he thinks of his own body thus: ‘This body of mine, too, is of the same nature as that body, is going to be like that body, and has not got past the condition of becoming like that body.’”

“Thus he lives contemplating the body in the body internally... and clings to naught in the world.”

“Thus, also, monks, a monk lives contemplating the body in the body.” [End of this wisdom meditation]

12> Cemetery Contemplation 7:

“And, further, monks, if a monk, in whatever way, sees a body thrown in the charnel ground and reduced to bones, white in color like a conch, he thinks of his own body thus: ‘This body of mine, too, is of the same nature as that body, going to be like that body and has not got past the condition of becoming like that body;’”

“Thus he lives contemplating the body in the body internally... and clings to naught in the world.”

“Thus, also, monks, a monk lives contemplating the body in the body.” [End of this wisdom meditation]

13> Cemetery Contemplation 8:

“And, further, monks, if a monk, in whatever way, sees a body thrown in the charnel ground and reduced to bones more than a year old, heaped together, he thinks of his own body thus: ‘This body of mine, too, is of the same nature as that body, is going to be like that body and has not got past the condition of becoming like that body.’”

“Thus he lives contemplating the body in the body internally... and clings to naught in the world.”

“Thus, also, monks, a monk lives contemplating the body in the body.” [End of this wisdom meditation]

14> Cemetery Contemplation 9:

“And, further, monks, if a monk, in whatever way, sees a body thrown in the charnel ground and reduced to bones gone rotten and become dust, he thinks of his own body thus: ‘This body of mine too, is of the same nature as that body, is going to be like that body and has not got past the condition of becoming like that body.’”

“Thus he lives contemplating the body in the body internally, or he lives contemplating the body in the body externally, or he lives contemplating the body in the body internally and externally. He lives contemplating origination-things in the body, or he lives contemplating dissolution-things in the body, or he lives contemplating origination-and-dissolution-things in the body. Or his mindfulness is established with the thought, ‘The body exists,’ to the extent necessary just for knowledge and remembrance, and he lives independent and clings to naught in the world.”

“Thus, indeed, monks, a monk lives contemplating the body in the body.” [End of this wisdom meditation]

3) THE CONTEMPLATION OF FEELING:

“And how, monks, does a monk live contemplating feeling in feelings?”

“Here, monks, a monk when experiencing a pleasant feeling, understands: ‘I experience a pleasant feeling’; when experiencing a painful feeling, he understands: ‘I experience a painful feeling’; when experiencing a neither-pleasant-nor- painful feeling, he understands: ‘I experience a neither-pleasant- nor-painful feeling’; when experiencing a pleasant worldly feeling, he understands: ‘I experience a pleasant worldly feeling’; when experiencing a pleasant spiritual feeling, he understands: ‘I experience a pleasant spiritual feeling’; when experiencing a painful worldly feeling, he understands: ‘I experience a painful worldly feeling’; when experiencing a painful spiritual feeling, he understands: ‘I experience a painful spiritual feeling’; when experiencing a neither-pleasant-nor-painful worldly feeling, he understands: ‘I experience a neither-pleasant-nor-painful worldly feeling’; when experiencing a neither-pleasant-nor-painful spiritual feeling, he understands: ‘I experience a neither-pleasant-nor-painful spiritual feeling.’”

“Thus he lives contemplating feelings in feelings internally, or he lives contemplating feeling in feelings externally, or he lives contemplating feeling in feelings internally (related to himself) and externally (related to other people). He lives contemplating origination-things in feelings, or he lives contemplating dissolution-things in feelings, or he lives contemplating origination-and-dissolution-things in feelings. Or his mindfulness is established with the thought: ‘Feeling exists,’ to the extent necessary just for knowledge and remembrance and he lives independent and clings to naught in the world.”

“Thus, indeed, monks, a monk lives contemplating feeling in feelings.” [End of this wisdom meditation]

4) THE CONTEMPLATION OF CONSCIOUSNESS:

“And how, monks, does a monk live contemplating consciousness in consciousness?”

“Here, monks, a monk understands the consciousness with lust, as with lust; the consciousness without lust, as without lust; the consciousness with hate, as with hate; the consciousness without hate, as without hate; the consciousness with ignorance, as with ignorance; the consciousness without ignorance, as without ignorance; the shrunken state of consciousness, as the shrunken state; the distracted state of consciousness, as the distracted state; the state of consciousness become great, as the state become great; the state of consciousness not become great, as the state not become great; the state of consciousness with some other mental state superior to it, as the state with something mentally higher; the state of consciousness with no other mental state superior to it, as the state with nothing mentally higher; the quieted state of consciousness, as the quieted state; the state of consciousness not quieted, as the state not quieted; the freed state of consciousness as freed; and the unfreed state of consciousness, as unfreed.”

“Thus he lives contemplating consciousness in consciousness internally, or he lives contemplating consciousness in consciousness externally, or he lives contemplating consciousness in consciousness internally and externally. He lives contemplating origination-things in consciousness, or he lives contemplating dissolution-things in consciousness, or he lives contemplating origination-and-dissolution-things in consciousness. Or his mindfulness is established with the thought: ‘Consciousness exists,’ to the extent necessary just for knowledge and remembrance, and he lives independent and clings to naught in the world.”

“Thus, indeed, monks, a monk lives contemplating consciousness in consciousness.” [End of this wisdom meditation]

5) THE CONTEMPLATION ON MENTAL OBJECTS:

1> The Five Hindrances:

“And how, monks, does a monk live contemplating mental objects in mental objects?”

“Here, monks, a monk lives contemplating the mental objects in the mental objects of the five hindrances.”

“How, monks, does a monk live contemplating mental objects in the mental objects of the five hindrances?”

“Here, monks, when sensuality is present, a monk knows with understanding: ‘I have sensuality,’ or when sensuality is not present, he knows with understanding: ‘I have no sensuality.’ He understands how the arising of the non-arisen sensuality comes to be; he understands how the abandoning of the arisen sensuality comes to be; and he understands how the non-arising in the future of the abandoned sensuality comes to be. When anger is present, he knows with understanding: ‘I have anger,’ or when anger is not present, he knows with understanding: ‘I have no anger.’ He understands how the arising of the non-arisen anger comes to be; he understands how the abandoning of the arisen anger comes to be; and he understands how the non- arising in the future of the abandoned anger comes to be. When sloth and torpor are present, he knows with understanding: ‘I have sloth and torpor,’ or when sloth and torpor are not present, he knows with understanding: ‘I have no sloth and torpor.’ He understands how the arising of non-arisen sloth and torpor comes to be; he understands how the abandoning of the arisen sloth and torpor comes to be; and he understands how the non- arising in the future of the abandoned sloth and torpor comes to be. When agitation and worry are present, he knows with understanding: ‘I have agitation and worry,’ or when agitation and worry are not present, he knows with understanding: ‘I have no agitation and worry.’ He understands how the arising of non- arisen agitation and worry comes to be; and he understands how the abandoning of the arisen agitation and worry comes to be; and he understands how the non-arising in the future of the abandoned agitation and worry comes to be. When doubt is present, he knows with understanding: ‘I have doubt,’ or when doubt is not present, he knows with understanding: ‘I have no doubt.’ He understands how the arising of non-arisen doubt comes to be; he understands how the abandoning of the arisen doubt comes to be; and he understands how the non-arising in the future of the abandoned doubt comes to be.”

“Thus he lives contemplating mental object in mental objects, internally, or he lives contemplating mental object in mental objects, externally, or he lives contemplating mental object in mental objects, internally (related to himself) and externally (related to other people). He lives contemplating origination-things in mental objects, or he lives contemplating dissolution-things in mental objects, or he lives contemplating origination-and-dissolution-things in mental objects. Or his mind is established with the thought: ‘Mental objects exist,’ to the extent necessary for just knowledge and remembrance and he lives independent and clings to naught in the world.”

“Thus, indeed, monks, a monk lives contemplating mental object in the mental objects of the five hindrances.” [End of this wisdom meditation]

2> The Five Aggregates of Clinging:

“And, further, monks, a monk lives contemplating mental object in the mental objects of the five aggregates of clinging.”

“How, monks, does a monk live contemplating mental objects in the mental objects of the five aggregates of clinging?”

“Here, monks, a monk thinks: ‘Thus is material form; thus is the arising of material form; and thus is the disappearance of material form. Thus is feeling; thus is the arising of feeling; and thus is the disappearance of feeling. Thus is perception; thus is the arising of perception; and thus is the disappearance of perception. Thus are the formations; thus is the arising of the formations; and thus is the disappearance of the formations. Thus is consciousness; thus is the arising of consciousness; and thus is the disappearance of consciousness.’”

“Thus he lives contemplating mental objects in mental objects, internally... and clings to naught in the world.”

“Thus, indeed, monks, a monk lives contemplating mental object in the mental objects of the five aggregates of clinging.” [End of this wisdom meditation]

3> The Six Internal and the Six External Sense-bases:

“And, further, monks, a monk lives contemplating mental object in the mental objects of the six internal and the six external sense-bases.”

“How, monks, does a monk live contemplating mental object in the mental objects of the six internal and the six external sense-bases?”

“Here, monks, a monk understands the eye and material forms and the fetter that arises dependent on both (eye and forms); he understands how the arising of the non-arisen fetter comes to be; he understands how the abandoning of the arisen fetter comes to be; and he understands how the non-arising in the future of the abandoned fetter comes to be. He understands the ear and sounds and the fetter that arises dependent on both (ear and sounds); he understands how the arising of the non- arisen fetter comes to be; he understands how the abandoning of the arisen fetter comes to be; and he understands how the non-arising in the future of the abandoned fetter comes to be. He understands the organ of smell and odors and the fetter that arises dependent on both (the organ of smell and odors); he understands how the arising of the non-arisen fetter comes to be; he understands how the abandoning of the arisen fetter comes to be; and he understands how the non-arising in the future of the abandoned fetter comes to be. He understands the organ of taste and flavors and the fetter that arises dependent on both (the organ of taste and flavors); he understands how the arising of the non-arisen fetter comes to be; he understands how the abandoning of the arisen fetter comes to be; and he understands how the non-arising in the future of the abandoned fetter comes to be. He understands the organ of touch and tactual objects and the fetter that arises dependent on both (the organ of touch and tactual objects); he understands how the arising of the non-arisen fetter comes to be; he understands how the abandoning of the arisen fetter comes to be; and he understands how the non-arising in the future of the abandoned fetter comes to be. He understands consciousness and mental objects and the fetter that arises dependent on both (consciousness and mental objects); he understands how the arising of the non-arisen fetter comes to be; he understands how the abandoning of the arisen fetter comes to be; and he understands how the non-arising in the future of the abandoned fetter comes to be.”

“Thus he lives contemplating mental object in mental objects, internally... and clings to naught in the world.”

“Thus, indeed, monks, a monk lives contemplating mental object in the mental objects of the six internal and the six externally sense-bases.” [End of this wisdom meditation]

4> The Seven Factors of Enlightenment:

“And, further, monks, a monk lives contemplating mental object in the mental objects of the seven factors of enlightenment.”

“How, monks, does a monk live contemplating mental object in the mental objects of the seven factors of enlightenment?”

“Here, monks, when the enlightenment factor of mindfulness is present, a monk knows with understanding: ‘I have the enlightenment factor of mindfulness’; or when the enlightenment factor of mindfulness is absent, he knows with understanding: ‘I have not the enlightenment factor of mindfulness’; and he understands how the arising of the non- arisen enlightenment factor of mindfulness comes to be and how the completion by culture of the arisen enlightenment factor of mindfulness comes to be. When the enlightenment factor of the investigation of mental objects is present, he knows with understanding: ‘I have the enlightenment factor of the investigation of mental objects’; when the enlightenment factor of the investigation of mental objects is absent, he knows with understanding: ‘I have not the enlightenment factor of the investigation of mental objects’; and he understands how the arising of the non-arisen enlightenment factor of the investigation of mental objects comes to be and how the completion of culture of the arisen enlightenment factor of the investigation of mental objects comes to be. When the enlightenment factor of energy is present, he knows with understanding: ‘I have the enlightenment factor of energy’; when the enlightenment factor of energy is absent, he knows with understanding: ‘I have not the enlightenment factor of energy’; and he understands how the arising of the non-arisen enlightenment factor of energy comes to be and how the completion by culture of the arisen enlightenment factor of energy comes to be. When the enlightenment factor of joy is present, he knows with understanding: ‘I have the enlightenment factor of joy’; when the enlightenment factor of joy is absent, he knows with understanding: ‘I have not the enlightenment factor of joy’; and he understands how the rising of the non-arisen enlightenment factor of joy comes to be and how the completion by culture of the arisen enlightenment factor of joy comes to be. When the enlightenment factor of calm is present, he knows with understanding: ‘I have the enlightenment factor of calm’; when the enlightenment factor of calm is absent, he knows with understanding: ‘I have not the enlightenment factor of calm’; and he understands how the arising of the non-arisen enlightenment factor of calm comes to be and how the completion by culture of the arisen enlightenment factor of calm comes to be. When the enlightenment factor of concentration is present, he knows with understanding: ‘I have the enlightenment factor of concentration’; when the enlightenment factor of concentration is absent, he knows with understanding: ‘I have not the enlightenment factor of concentration’; and he understands how the arising of the non-arisen enlightenment factor of concentration comes to be and how the completion by culture of the arisen enlightenment factor of concentration comes to be. When the enlightenment factor of equanimity is present, he knows with understanding: ‘I have the enlightenment factor of equanimity’; when the enlightenment factor of equanimity is absent, he knows with understanding: ‘I have not the enlightenment factor of equanimity’; and he understands how the arising of the non-arisen enlightenment factor of equanimity comes to be and how the completion by culture of the arisen enlightenment factor of equanimity comes to be.”

“Thus he lives contemplating mental object in mental objects internally... and clings to naught in the world.”

“Thus, indeed, monks, a monk lives contemplating mental object in the mental objects of the seven factors of enlightenment.” [End of this wisdom meditation]

5> The Four Truths:

“And, further, monks, a monk lives contemplating mental object in the mental objects of the Four Noble Truths.”

“How, monks, does a monk live contemplating mental object in the mental objects of the Four Noble Truths?”

“Here, monks, a monk understands: ‘This is the woe,’ according to reality; he understands: ‘This is the origin of woe,’ according to reality; he understands: ‘This is the cessation of woe,’ according to reality; and he understands: ‘This is the road leading to the cessation of woe,’ according to realty.”

Monks, what is The noble truth of woe? Birthing is a woe. Decaying is a woe. Death is a woe. Sorrow is a woe. Having to lament, bodily griefs, mental griefs, having to try so much – the exertion, having to connect with unpleasant things are also woes. Having to separate from pleasant things is also a woe. Not getting what we want is also a woe. In short, all five groups of clinging are woe.

Monks, what is Birth? In each creature, in each category of beings if happens some kind of birthing, coming to the birthplace according to the egg-borns and womb-borns, becoming clearly according to the moisture-borns and spontaneous-borns, if there is any appearance of aggregates, if there is a becoming of 6 sense organs; monks, this is called the birth.

Monks, what is Decaying? In each creature, in each category of beings if happens some kind of decaying, a perishing, coming to distortion such as breaking teeth, declining of life span, ripening of sense organs such as eye; monks this is called the decaying.

Monks, what is Death? In each creature, in each category of beings if happens some kind of passing away, a removal, a complete breaking, a full disappearance, a death, a separation of aggregates, an abandoning of body, a destruction of life-faculty; monks this is called the death.

Monks, what is Sorrow? A certain kind shaking of someone who was attacked by a calamity of family or touched by some kind of grief, a coming into sorrowing, a remorse that occurs in mind drying the inside of body, a kind of worry that burns internally; monks this called the sorrow.

Monks, what is Lamentation? A certain kind wail of someone who was attacked by a calamity of family or touched by some kind of grief, while saying the name of the object such is ‘O my child’, a crying praising the characteristics of the object; monks, this is called the lamentation.

Monks, what is Bodily Grief? A certain bodily woe, a bodily unpleasantness, a bodily trouble, a painful sensations that occurs due to the contacting of body sense organ, a pleasureless bodily feeling; monks, this is called the bodily grief.

Monks, what is Mental Grief? A certain mental woe, a mental unpleasantness, a mental trouble, a painful sensations that occurs due to the contacting of an unpleasant objective and mind sense organ, a pleasureless mental feeling; monks, this is called the mental grief.

Monks, what is Exertion? A certain kind high trying of someone who was attacked by a calamity of family or touched by some kind of trouble, an extreme attempt, an occurring of faintness in the mind; monks, this is called the exertion.

Monks, what is the Grief of Connecting with unpleasant things? If someone contacts with unpleasant, disagreeable, undesirable – forms, sounds, smells, tastes, touches, thoughts these types of objectives, or if someone has to associate with persons who wish bad luck, adversity, misfortune, uncomfort, pain, trouble, calamities for him, and if then occurs any grief because of associating, connecting, accompanying, joining with such objectives or persons; monks, this is called the grief of connecting with unpleasant things.

Monks, what is the Grief of Separating from pleasant things? If someone desires pleasant, agreeable, desirable – forms, sounds, aromas, tastes, touches, thoughts these types of objectives, or if someone has persons who wish good luck, fortune, comfort, pleasure, none-trouble, such as mother, father, brother, sister or any other relative or a friend or anyone for him, and if then occurs any grief because of none-associating, none-connecting, none-accompanying, inability to join with such objectives or persons; monks, this is called the grief of separating from pleasant things.

Monks, what is the Grief of Not Getting What Is Desired? The creatures who go in the reincarnation sansaric circle, desire as “Oh it is good if we do not birth. It is good if there is no existence for us”. But this cannot be obtained by desire. Monks, this is a grief of not getting what is desired.

The creatures who become a subject to decaying, desire as “Oh it is better if we do not decay. It is better if various atrophies, declines do not come to us”. But this cannot be obtained by desire. Monks, this is a grief of not getting what is desired.

The creatures who become a subject to sicknesses, desire as “Oh it is better if we do not become sick. It is better if various ailments, diseases do not come to us”. But this cannot be gotten by desire. Monks, this is a grief of not getting what is desired.

The creatures who become a subject to death, desire as “Oh it is better if we do not die. It is certainly good if the death does not come to us”. But this cannot be taken by desire. Monks, this is a grief of not getting what is desired.

The creatures who become a subject to sorrows, desire as “Oh it is better if there are no sorrows for us. It is certainly good if sorrowing does not come to us”. But this cannot be obtained by desire. Monks, this is a grief of not getting what is desired.

The creatures who become a subject to crying, desire as “Oh it is better if we do not have to cry. It is certainly good if lamentations do not come to us”. But this cannot be taken by desire. Monks, this is a grief of not getting what is desired.

The creatures who become a subject to bodily griefs, desire as “Oh it is better if there are no bodily griefs for us. It is certainly good if bodily griefs do not come to us”. But this cannot be obtained by desire. Monks, this is a grief of not getting what is desired.

The creatures who become a subject to mental griefs, desire as “Oh it is better if there are no mental griefs for us. It is certainly good if mental griefs do not come to us”. But this cannot be taken by desire. Monks, this is a grief of not getting what is desired.

The creatures who become a subject to exertions, desire as “Oh it is better if there are no exertions for us. It is certainly good if we do not have to try so much”. But this cannot be obtained by desire. Monks, this is a grief of not getting what is desired.

Monks, in brief, what are the all five groups of clinging that are a woe? They are; the forms group of clinging, sensations group of clinging, perceptions group of clinging, formations group of clinging, consciousnesses group of clinging. These 5 which are grasped toughly are a woe. Monks, this is the noble truth of woe.

Monks, what is The noble truth of the origin of woe? If there is a desire which causes reincarnation, if there is a desire that attaches to each place, that goes with lust, that becomes happy in each life, if there is a desire as the desire for sense organ pleasuring objects, the desire for the existence, the desire for none-existence, that very desire is the noble truth of the origin of woe.

Monks, where does that desire be born? Where does it exist again and again? If something in the universe has a pleasant nature, likeable nature, agreeable nature; that desire becomes there. That desire produces on it. That desire establishes on there.

Monks, what are the things in the universe that has a pleasant, likeable, agreeable nature? In the universe the eye is a pleasant nature, likeable nature, agreeable nature. That desire becomes there. That desire produces on it. That desire establishes on there.

In the universe the ear is a pleasant nature, likeable nature, agreeable nature. That desire becomes there. That desire produces on it. That desire establishes on there.

In the universe the nose is a pleasant nature, likeable nature, agreeable nature. That desire becomes there. That desire produces on it. That desire establishes on there.

In the universe the tongue is a pleasant nature, likeable nature, agreeable nature. That desire becomes there. That desire produces on it. That desire establishes on there.

In the universe the body is a pleasant nature, likeable nature, agreeable nature. That desire becomes there. That desire produces on it. That desire establishes on there.

In the universe the mind is a pleasant nature, likeable nature, agreeable nature. That desire becomes there. That desire produces on it. That desire establishes on there.

In the universe the forms are a pleasant nature, likeable nature, agreeable nature. That desire becomes there. That desire produces on it. That desire establishes on there.

In the universe the sounds are a pleasant nature, likeable nature, agreeable nature. That desire becomes there. That desire produces on it. That desire establishes on there.

In the universe the aromas are a pleasant nature, likeable nature, agreeable nature. That desire becomes there. That desire produces on it. That desire establishes on there.

In the universe the flavours are a pleasant nature, likeable nature, agreeable nature. That desire becomes there. That desire produces on it. That desire establishes on there.

In the universe the touches are a pleasant nature, likeable nature, agreeable nature. That desire becomes there. That desire produces on it. That desire establishes on there.

In the universe the thoughts are a pleasant nature, likeable nature, agreeable nature. That desire becomes there. That desire produces on it. That desire establishes on there.

The consciousness element that becomes in the eye, the consciousness element that becomes in the ear, the consciousness element that becomes in the nose, the consciousness element that becomes in the tongue, the consciousness element that becomes in the body, the consciousness element that contacts the consciousness element itself which is named mind; in the universe these things are a pleasant nature, likeable nature, agreeable nature. That desire becomes there. That desire produces on it. That desire establishes on there.

Contacting on the eye, contacting on the ear, contacting on the nose, contacting on the tongue, contacting on the body, contacting consciousness element on the consciousness element itself; in the universe these things are a pleasant nature, likeable nature, agreeable nature. That desire becomes there. That desire produces on it. That desire establishes on there.

Feeling due to contacting in the eye, sensation due to contacting in the ear, sensation due to contacting in the nose, sensation due to contacting in the tongue, sensation due to contacting in the body, sensation due to contacting consciousness element in the consciousness element itself; in the universe these things are a pleasant nature, likeable nature, agreeable nature. That desire becomes there. That desire produces on it. That desire establishes on there.

Perceiving forms, cognising sounds, perceiving fragrances, perceiving flavours, perceiving tangibles, perceiving objectives; in the universe these things are a pleasant nature, likeable nature, agreeable nature. That desire becomes there. That desire produces on it. That desire establishes on there.

The motive that becomes because of forms, the volition that becomes because of sounds, the intent that becomes because of fragrances, the intent that becomes because of flavours, the motive that becomes because of tangibles, the motive that becomes because of objectives; in the universe these things are a pleasant nature, likeable nature, agreeable nature. That desire becomes there. That desire produces on it. That desire establishes on there.

The willingness for forms, the wish for sounds, the wish for fragrances, the willingness for flavours, the willingness for tangibles, the willingness for objectives; in the universe these things are a pleasant nature, likeable nature, agreeable nature. That desire becomes there. That desire produces on it. That desire establishes on there.

Thoughts about forms, thoughts about sounds, thoughts about fragrances, thoughts about flavours, thoughts about tangibles, thoughts about objectives; in the universe these things are a pleasant nature, likeable nature, agreeable nature. That desire becomes there. That desire produces on it. That desire establishes on there.

Examining forms, investigating sounds, investigating aromas, enquiring tastes, examining tangibles, investigating objectives; in the universe these things are a pleasant nature, likeable nature, agreeable nature. That desire becomes there. That desire produces on it. That desire establishes on there. Monks, this is the noble truth of the origin of woe.

Monks, what is The noble truth of cessation of woe? The complete destruction of that very desire without a remainder, none-existence of desire, voiding the desire, removing the desire as it never becomes again, the full freedom from the desire bondage, the full none-attachment, the absolute dispassion; this is the noble truth of cessation of woe.

Monks, where will that desire get voided? When the desire get fully destroyed, where will that desire cease to exist without a remainder? If something in the universe has a pleasant nature, likeable nature, agreeable nature; that desire get voided there. That desire get destroyed on it. That desire ceases to exist on there.

Monks, what are the things in the universe that has a pleasant, likeable, agreeable nature? In the universe the eye is a pleasant nature, likeable nature, agreeable nature. That desire get voided there. That desire get destroyed on it. That desire ceases to exist on there.

In the universe the ear is a pleasant nature, likeable nature, agreeable nature. That desire get voided there. That desire get destroyed on it. That desire ceases to exist on there.

In the universe the nose is a pleasant nature, likeable nature, agreeable nature. That desire get voided there. That desire get destroyed on it. That desire ceases to exist on there.

In the universe the tongue is a pleasant nature, likeable nature, agreeable nature. That desire get voided there. That desire get destroyed on it. That desire ceases to exist on there.

In the universe the body is a pleasant nature, likeable nature, agreeable nature. That desire get voided there. That desire get destroyed on it. That desire ceases to exist on there.

In the universe the mind is a pleasant nature, likeable nature, agreeable nature. That desire get voided there. That desire get destroyed on it. That desire ceases to exist on there.

In the universe the forms are a pleasant nature, likeable nature, agreeable nature. That desire get voided there. That desire get destroyed on it. That desire ceases to exist on there.

In the universe the sounds are a pleasant nature, likeable nature, agreeable nature. That desire get voided there. That desire get destroyed on it. That desire ceases to exist on there.

In the universe the aromas are a pleasant nature, likeable nature, agreeable nature. That desire get voided there. That desire get destroyed on it. That desire ceases to exist on there.

In the universe the flavours are a pleasant nature, likeable nature, agreeable nature. That desire get voided there. That desire get destroyed on it. That desire ceases to exist on there.

In the universe the touches are a pleasant nature, likeable nature, agreeable nature. That desire get voided there. That desire get destroyed on it. That desire ceases to exist on there.

In the universe the thoughts are a pleasant nature, likeable nature, agreeable nature. That desire get voided there. That desire get destroyed on it. That desire ceases to exist on there.

The consciousness element that becomes in the eye, the consciousness element that becomes in the ear, the consciousness element that becomes in the nose, the consciousness element that becomes in the tongue, the consciousness element that becomes in the body, the consciousness element that contacts the consciousness element itself which is named mind; in the universe these things are a pleasant nature, likeable nature, agreeable nature. That desire get voided there. That desire get destroyed on it. That desire ceases to exist on there.

Contacting on the eye, contacting on the ear, contacting on the nose, contacting on the tongue, contacting on the body, contacting consciousness element on the consciousness element itself; in the universe these things are a pleasant nature, likeable nature, agreeable nature. That desire get voided there. That desire get destroyed on it. That desire ceases to exist on there.

Feeling due to contacting in the eye, sensation due to contacting in the ear, sensation due to contacting in the nose, sensation due to contacting in the tongue, sensation due to contacting in the body, sensation due to contacting consciousness element in the consciousness element itself; in the universe these things are a pleasant nature, likeable nature, agreeable nature. That desire get voided there. That desire get destroyed on it. That desire ceases to exist on there.

Perceiving forms, cognising sounds, perceiving fragrances, perceiving flavours, perceiving tangibles, perceiving objectives; in the universe these things are a pleasant nature, likeable nature, agreeable nature. That desire get voided there. That desire get destroyed on it. That desire ceases to exist on there.

The motive that becomes because of forms, the volition that becomes because of sounds, the intent that becomes because of fragrances, the intent that becomes because of flavours, the motive that becomes because of tangibles, the motive that becomes because of objectives; in the universe these things are a pleasant nature, likeable nature, agreeable nature. That desire get voided there. That desire get destroyed on it. That desire ceases to exist on there.

The willingness for forms, the wish for sounds, the wish for fragrances, the willingness for flavours, the willingness for tangibles, the willingness for objectives; in the universe these things are a pleasant nature, likeable nature, agreeable nature. That desire get voided there. That desire get destroyed on it. That desire ceases to exist on there.

Thoughts about forms, thoughts about sounds, thoughts about fragrances, thoughts about flavours, thoughts about tangibles, thoughts about objectives; in the universe these things are a pleasant nature, likeable nature, agreeable nature. That desire get voided there. That desire get destroyed on it. That desire ceases to exist on there.

Examining forms, investigating sounds, investigating aromas, enquiring tastes, examining tangibles, investigating objectives; in the universe these things are a pleasant nature, likeable nature, agreeable nature. That desire get voided there. That desire get destroyed on it. That desire ceases to exist on there. Monks, this is the noble truth of cessation of woe.

Monks, what is The noble truth of the path leading to the cessation of woe? The noble eight fold path that contains the correct view, the correct thoughts, the correct words, the correct actions, the correct profession, the correct trying, the correct sanity, the correct concentration; is the noble truth of the path leading to the cessation of woe.

Monks, what is the correct view? Knowing the noble truth of woe, the noble truth of the origin of woe, the noble truth of cessation of woe and the noble truth of the path leading to the cessation of woe is the correct view.

Monks, what is the correct thoughts? Thoughts separated from passions, thoughts separated from hatred, thoughts separated from hurting other beings are the correct thoughts.

Monks, what is the correct words? Abstaining from falsehood, abstaining from slanders, abstaining from harsh words, abstaining from useless talks are the correct words.

Monks, what is the correct actions? Abstaining from killing beings, abstaining from stealing, abstaining from forbidden sexual intercourse are the correct actions.

Monks, what is the correct profession? Not doing a wrong job for living is the correct profession.

Monks, what is the correct trying? Trying not to arise still unaroused demeritorious unskillful natures, trying to annihilate already aroused demeritorious unskillful natures, trying to arise still unaroused meritorious skillful natures, trying to highly develop already aroused meritorious skillful natures; these 4 are the correct trying.

Monks, what is the correct sanity? Pacifying the lust and repentance, with correct wisdom meditation sanity; practicing bodily wisdom meditations, sensations wisdom meditations, thoughts wisdom meditations, norms wisdom meditations is the correct sanity.

Monks, what is the correct concentration? Separating from passions, separating from demeritorious states; attains the first form trance which has initial application of thought and sustained application of thought, which has bliss occurred by restful isolation and pleasure. Attains the second form trance which has neither initial application of thought nor sustained application of thought, Attains the third form trance which has pleasure and unification of mind. Attains the fourth form trance which has equanimity and unification of mind. This is the correct concentration. Monks, this noble eight-fold path is the noble truth of the path leading to the cessation of woe.

“Thus he lives contemplating mental object in mental objects internally or he lives contemplating mental objects in mental objects externally, or he lives contemplating mental object in mental objects internally and externally.”

“He lives contemplating origination things in mental objects, or he lives contemplating dissolution-things in mental objects, or he lives contemplating origination-and-dissolution-things in mental objects, or his mindfulness is established with the thought, ‘Mental objects exist,’ to the extent necessary just for knowledge and remembrance, and he lives independent and clings to naught in the world.”

“Thus, indeed, monks, a monk lives contemplating mental object in the mental objects of the Four Noble Truths.” [End of this wisdom meditation]

6) ASSURANCE OF ATTAINMENT:

“Monks, should any person maintain the Four Arousings of Mindfulness in this manner for seven years, then by him one of two fruitions is proper to be expected: Saintship intelligence (arahantship) here and now; or, if some form of clinging is yet present, the state of non-returning (the Third Stage of Supramundane Fulfillment).”

“Monks, let alone seven years. Should a person maintain these Four Arousings of Mindfulness, in this manner, for six years... for five years... four years... three years... two years... one year, then by him one of two fruitions is proper to be expected: Arahantship here and now; or, if some form of clinging is yet present, the state of non-returning.”

“Monks, let alone a year. Should any person maintain these Four Arousings of Mindfulness, in the manner, for seven months, then by him one of two fruitions is proper to be expected: Saintship intelligence here and now; or, if some form of clinging is yet present, the state of non-returning.”

“Monks, let alone seven months. Should any person maintain these Four Arousings of Mindfulness in this manner for six months... five months... four months... three months... two months... one month... half-a-month, then, by him one of two fruitions is proper to be expected: Arahantship here and now; or, if some form of clinging is yet present, the state of non-returning.”

“Monks, let alone half-a-month. Should any person maintain these Four Arousings of Mindfulness in this manner for a week, then by him one of two fruitions is proper to be expected: Knowledge here and now; or, if some form of clinging is yet present, the state of non-returning.”

“Because of this was it said: ‘This is the only way, monks, for the purification of beings, for the overcoming of sorrow and lamentation, for the destruction of suffering and grief, for reaching the right path, for the attainment of Nibbana, namely, the Four Arousings of Mindfulness.”

Thus spoke the Blessed One. Satisfied, the monks approved of his words. [End of this sutta]

Life Events of the Buddha:

Before the birth on earth:

After the life as the human king Vessantara on earth, he was born as a god king. His next life was in the celestial world Tusita. For a long time, he was the god-king in the Tusita god world. His name was Santusita. Also, he had another name as 'Shvetaketu'. Many divine years passed for a very long time. Meanwhile about 1000 years before his birth in India, there was a great outburst in galaxies, in all 3 categories of worlds as “soon in the universe, there will be a birth of an Omniscient Buddha”. Therefore many brahmas who have the divine eye searched for who is the great being that gets the Omniscient intelligence in the future. And brahmas found out he to be the Shvetaketu god king in the Tusita god world. And then many brahmas went to meet the Shvetaketu god king. Thereafter many gods also went to meet the Shvetaketu god king. They approached the god king and told him “O great one! You are the Bodhisattva. You are the one who become the Omniscient Buddha! O magnificent one, the time has come to go to the womb of a human woman”. This god king also knew that he is the next omniscient Buddha in the universe. After listening to the words of brahmas and gods he checked 5 things by using his divine eye. Those 5 things are; the earth world, the country, the time, the family, and the mother’s womb.

* Why did he check the earth world? There are 4 types of human worlds. He chose the our human world because it is easy to practice austerities here. Also, he selected this earth world for the easiness of spreading Dharma. Because if he were born in a high and fine world, then humans and gods who live in lower planes cannot meet him easily.

* Why did he check the country? After choosing the earth world he then checked what country is the most suitable for his birth. He saw the India where there are many virtuous people and rishis. And he selected the India and Madhya Pradesh in Kapilavattu which was built according to the instructions of Kapila maharishi. He selected this for the easy spreading of Dharma.

* Why did he check the time? When the human life span is more than 100000 years, then in those times in the earth human world, all humans live luxuriously without sicknesses and any other trouble. Also, they see very rarely a death of another human. So they do not listen to the words of an Omniscient Buddha who teaches the nature. Also when human life is less than 100 there becomes many sicknesses, many wars, and many dangerous things because of the increasing of doing sins. At those times people have high lust, high hatred, and high ignorance. So then many people do not listen to the advice of an Omniscient Buddha. So his birth becomes a waste. Therefore Omniscient Buddhas become in between that extremely high and extremely low two life span times. He, by his divine eye, saw “it is now 120 years of the life span of humans”.

* Why did he check the family? After these all, he checked in which family he should be born to. He saw the King Suddodana of and his royal dynasty that had pure blood since the first king of earth the king Manu that belonged to the Solar dynasty. He selected that Shakyan royal clan and ruling royal family because then people know that this man had all the pleasures of an emperor but he abandoned such high pleasures with the throne and many other pleasures because there are wrongs in sense organ pleasuring objects. And then people listen to his advises on asceticism. Also if he were born in a beggar family or in a low caste family, and then went to asceticism, then no one cares his advises and also people do high sins that give birth in hell worlds because then people insult an Omniscient Buddha.

* Why did he check the mother’s womb? Finally, he selected the king Suddodana’s most high queen’s womb among his many other queens for his birth. Her name was Queen Mahamaya.

After checking these 5 things by using the divine eye which shows the past – present – future, he replied to the many crowds that gathered around him in Tusita celestial world as “Yes. I see. I know. Soon I will go the earth”.

A time passed. Everything came to the point just as the divine eye showed. And after some time, when the queen’s life span was remaining only for 10 months and 7 days; he came into her womb.

The birth on the earth:

At the Lumbini garden, the Maya queen gave the birth to the baby Bodhisattva in the standing posture. At that time, these 36 miraculous things happened.

1) A radiant light wheel was revolving around the sun in the solar system.

2) In 10000 galaxies, in all hell worlds’ the fire extinguished for a moment.

3) Several small earthquakes happened without harming any being.

4) In 10000 galaxies, there became an extraordinary light that surpassed even the lights of gods and brahmas.

5) All dark or smoky hell worlds in 10000 galaxies were illuminated.

6) All the creatures in 10000 galaxies, who were either in bondages or trapped or chained or in prisons; automatically released.

7) All ghosts in 10000 galaxies, received water and food.

8) In 10000 galaxies, in all hell worlds, those hell world beings forgot the fear and their minds became calm.

9) In 10000 galaxies, all creatures who were sick became fully good healthy.

10) Divine flowers fell from the sky.

11) In 10000 galaxies, all creatures were unable to speak harsh words to another creature.

12) The born-blind creatures could see forms.

13) The born-dumb creatures received the ability to make sounds or to speak.

14) The born-deaf creatures could hear sounds.

15) In 10000 galaxies, all horses sounded at once in an extraordinary gladness.

16) In 10000 galaxies, all elephants sounded at once in an extraordinary gladness.

17) In 10000 galaxies, all lions sounded at once in an extraordinary gladness.

18) In 10000 galaxies, all beings that belong to either earthly animal kingdoms or divine animals sounded at once in an extraordinary gladness.

19) Distortions vanished in those who had distortions in bodies.

20) Hump-backed persons could make their bodies erect.

21) In 10000 galaxies, jewelries of gods and humans made pleasant sounds at once.

22) In various places in the universe, in space, vivid lights appeared, disappeared, and re-appeared.

23) In 10000 galaxies, the wind was flowing in all worlds very calmly.

24) In the universe, on every planet, in every plane, in every world, in a range of 10000 galaxies there became an abnormal calmness for a moment.

25) In 10000 galaxies, a little rain happened everywhere.

26) Springs became from this earth, and sprayed water into the sky.

27) In 10000 galaxies, all rivers stilled.

28) Birds came to the ground and did pleasant sounds.

29) In 10000 galaxies, all oceans’ salt flavor vanished and water became sweet sugary flavor.

30) From the ocean, came out various flowers.

31) In 10000 galaxies, a great aroma flowed.

32) On this earth, flowers came out from rocks.

33) In 10000 galaxies, all human trees and divine tress bloomed flowers at once.

34) Flowers that had a pleasant aroma appeared on this earth’s sky.

35) Flags of gods and brahmas appeared in the sky.

36) All worlds in a range of 10000 galaxies in the universe trembled several times.

These things lasted about 18 human minutes.

This incident took place in the 2478 year in the age of Kali. In the summer season. The month of May. On a full moon day. A Sunday. In the morning side before the sun comes to the meridian. In the 11th hour, 4th minute. Vaivasvata Manvantara. 623 years before the birth of the Jesus Christ.

The bearer of the final body’s zodiac sign was Cancer. Leo Ninth Division (Navamsa). Vishakha asterism.

From embryo to the birth as a baby boy, the time period inside the womb was 305 days.

The total life span of the Buddha was 80 years, 10 months, 15 days. Died in the extinction of existence element 542 years before the birth of the Jesus Christ.

When he came down from the womb of the queen, 4 Brahma kings welcomed him by taking him into their arms. Thereafter 4 god kings received the child. Thereafter they gave the child to the human ministers. The 8 Brahma kings and god kings were visible to gathered human beings.

His body was grown well than an ordinary human child.

After a small time, on 7 lotus flowers, he went 7 feet towards the north direction.

And the Bodhisattva child immediately spoke as thus:

“I am greater to the world. I am superior to the world. I am supreme to the world. This is my last life. After this, there is no reincarnation for me.”

The next day the final Alone Buddha who was residing in Isigiri mountain near Rajgir went to Himalayas and came to death in the extinction of existence element by coming to know that the future Omniscient Buddha was born on earth yesterday. The final Alone Buddha’s name was Matanga.

After several days, this event also happened. That is; Asitha rishi was meditating in a divine mansion in the celestial world of 33 god kings. He came out from the trance and opened his eyes. And he saw gods are enjoying festivals. And he asked gods why are you so happy. Gods replied that prince Siddhartha who become the future Omniscient Buddha was born on earth. Hearing this, immediately Asitha rishi vanished from the god world and appeared in the palace of king Suddodana and met the king. The king showed him the prince Siddhartha. He saw by his divine eye that this prince acquires the omniscient intelligence and become famous among humans, gods, and brahmas by the name Gautama Buddha. At that time the rishi worshiped the future omniscient Buddha the baby prince Siddhartha. By seeing that rishi worships the prince, the king himself also worshiped the little prince.

The meaning of the name Siddhartha is ‘the one who do a meaningful thing to the world’.

After five months. In the month of October. Near the river Rohini. There was a festival on a large farm that belonged to the king Suddodana. On that day, many people and the king himself joined the festival with the little prince Siddhartha. Near the farm, there was a rose-apple tree. The king placed the little prince under the tree with milking-mother queens. And also there, the king created a temporary room with clothes around the little prince. And after a while, milking-mother queens came out from the cloth room to see what is happening in the nearby farm festival. And at that time, seeing that no one was nearby, the little prince stood up and sat on the lotus meditation pose on his small bed inside the cloth room. Then he practiced the Anapanasathi meditation which no one taught him before. And in a small time, he came to the 3rd concentration level. Also, his body came to an extreme lightness. And was levitating several feet up in the sky. And the shade of the rose-apple tree covered him without a change even all the other shadows changed. After sometime when the queens came inside the cloth room they saw this miracle and at once informed the king. Thereafter the king came and worshiped him for a second time.

His teacher was Visvamitta Brahmin. His best friend was Vathsa Brahmin prince. One day when he was meditating under a shade of a tree there went five rishis from the sky toward the Vindhya mountain range. But as soon as they came just above the place the prince was meditating they could not go above his head. It felt like an invisible wall is barricading them. Therefore while in the sky they searched for the cause for this by the divine eye and found out the future supreme rishi is meditating below them. Thereafter they immediately came down to the earth and approached the prince who is the future omniscient Buddha and worshiped the prince. And also rishis praised the prince and his meditation practices.

Received the kingship of an area at the age of 16. He had 3 main palaces for 3 seasons. He had 196000 queens. His main queen’s name was Yasodara. Kosala state. The Kingdom of Kapilavattu was a vassal state of Emperor Kosol. 6 feet body aura light that is visible to ordinary human eyes was around him always.

His normal body strength is equal to 100,000,000,000 strong men. It is one hundred billion strong men. (Measuring according to strong human men)

His normal body strength is equal to 10,000,000,000 ordinary elephants.

His normal body strength is equal to 10,000,000 tuskers in Tamba family.

His normal body strength is equal to 1000 tuskers in Hema family.

His normal body strength is equal to 10 tuskers in Caddanta family. (Measuring according to Caddanta type tusked elephants’ strength)

Before he become a wheel turner emperor who rule the entire earth with a divine wheel with one thousand cogs; the great renunciation happened in the age of 29 in his life. And he acquired the Buddhahood by getting the Omniscient intelligence in the age 35. A Buddha who acquired the omniscient intelligence does not do mistakes in his any action. Also he is endowed with all supernatural powers in their highest ways. He is matchless. An Omniscient Buddha is the most merciful person in the universe. There is none who is equal to him by any supreme quality. He is the most beautiful person in the universe. More beautiful than all divine and brahmic beings. He is equal to his students and to his enemies. There is no difference in the great compassion of Buddha for his students and for his enemies. In the universe, there is none, higher than him.

When Buddha teaches the Dharma these miracles happen:

1) All people understand and hear the Buddha’s words in their mother languages.

2) His sound is extremely pleasant to hear.

3) The sound of his voice does not go to the outer area of the people who are listening to Dharma. The voice sounds only exist in the area where the people are.

4) Even though there are many persons around the earth or outside of the earth’s atmosphere who listen to the Dharma; if the Buddha considers they all should hear; they all hear Dharma equally.

5) When he speaks, animals never come into any fear and animals also listen to his voice.

6) All people who are in all directions can see his face equally.

This is how the king Siddhartha became an ascetic:

He saw an old man.

He saw a sick man.

He saw a dead man.

He saw an ascetic wearing the astringent robe.

The great man started thinking about the nature. And his mind bent on finding the eternal nature.

He was thinking deeply. He analyzed as “It is dangerous having a lay life. It is a disturbance for meritorious actions. Lay life is a country for sins like lust. Asceticism is like the space that has no disturbances”. And he came to the homeless ascetic life.

And he abandoned the royal palace and throne and came to the homelessness.

And he abandoned the royal garments and jewelries made of gold and gems and took the astringent robe made of pieces of cloths.

And he abandoned the royal plate made of gold and took the begging bowl made of clay.

Coming into the asceticism he abandoned 3 types of sins that can happen by the body.

Coming into the asceticism he abandoned 4 types of sins that can happen by mouth.

Coming into the asceticism he abandoned all wrong livelihoods that beget sins.

Rishi Gautama went to the Girivruja city which is also called as Rajgir city. Having all 32 male marks of a great man; he went house by house begging for alms-food.

King Bimbisara was on the upper floor in his royal palace. The king Bimbisara saw the rishi.

“Behold! Who is that man who is very beautiful and young? Who is that strong man with a very beautiful complexion?”

“Behold! Who is that man that walks calmly looking down? He does not look like an ascetic who went into the asceticism from a low family. May the spies go immediately. Check where he is going.” King Bimbisara commanded.

Therefore the spies followed the rishi with the commands of the king.

The ascetic Siddhartha calmly went house by house. Filled the begging bowl soon enough.

After finishing the alms round, the Muni went away from the city. The saint went to the Pandava hill.

Thereafter spies came back to the king and informed him.

“Great king, that ascetic, that beautiful ascetic is residing in a cave in the Pandava hill. Just as an alone lion king; he meditates there.”

Hearing the words of the spies the king of the Maghada empire went to the Pandava hill immediately.

The king went by a royal vehicle for as long as he can go and then went by foot. The king met the hermit Siddhartha and worshiped him.

And sat on one side and started talking.

“You are very young. Living in the first part of life. You are very beautiful. Also well built. You look like from a royal family.”

“I will give you wealth and an elephant army. Tell me about your family.”

“Great king, on the front side of the Himalayan mountain range, there is the Kosala state. In that state there comes a powerful royal linage since the ancient times.”

“By the dynasty; Solar dynasty. By the clan; Shakyan clan. Great king, I became an ascetic from that royal family, I am desireless in sense organ pleasuring objects. I am hopeless in all passions.”

“Seeing the danger of sins like love for fame and love for objects, I saw only the asceticism is the fearless land. I am going to find out the liberation. My heart is in there.” Gautama muni replied as thus. He was still the bodhisattva because he did not have the omniscient intelligence yet.

First words of the Buddha:

After acquiring the omniscient intelligence and Buddhahood in the forest at Gaya under the Bodhi tree’s shadow, he spoke these words.

“Reincarnation is indeed a woe. Therefore searching for the house builder who creates the house called life, wishing to find the eye of wisdom, hoping to see the ultimate truth; I roamed many thousands and millions of lives again and again without seeing him. But house builder, I saw you now. Therefore you will never create the house called life for me again. I destroyed your joists called sins. Ridgepole called ignorance also destroyed. Mind went to the formationless subtle nature. Destroyed the desire.”

Last words of the Buddha:

This is what the Buddha told at the death bed in the garden of kings in Kushinagar. “Monks, I address you for the last time. All formations decline. Therefore, without being late; acquire the liberation.”

Story of King Janaka:

This is a true story. This is about the renunciation of the ancient king Janaka. He wielded the sceptre over a country called Videha. In those days, the life span of human beings was about 10000 years. 7000 years of the king’s lifetime passed. Having closeted himself alone in a cool mortared room in the topmost story of his mansion, he began to contemplate deeply. King thought like this in his royal palace...

“Where are the young and old alone Buddhas who have minds established on the liberation, virtuous, have destroyed all bonds?”

“Where are they dwelling today? Where are the young and old alone Buddhas who like only the extinguishing?”

“Worship you! O supreme all rishis who are desireless, who have wisdom, dwelling without trying anything in a world where there are sins like lust are high everywhere. O I worship all the supreme rishis in this world! Rishis go by destroying the net of illusion. Who will take me to the place where these supreme men are dwelling?” The great king Janaka said these words with an extreme happiness.

“When will I be able to abandon the Mithila city which is prosperous and magnificent and become an ascetic? When will that happen?”

“When will I be able to abandon the Mithila capital city which is well designed, that has high walls and gates, that has well-guarded keeps and become an ascetic? When will that happen?”

“When will I be able to be an ascetic by abandoning the Mithila capital city which has well-planned streets, that has well-constructed shops, that has many bullock and horse vehicles. When will that happen?”

“When will I be able to be an ascetic by abandoning the Mithila capital city that has many flower gardens, fruit gardens, and beautiful palaces?”

“When will I be able to abandon the Mithila city which is with my royal relatives, surrounded by three high walls, which was constructed by the ancient king Somanassa the king of Videha, and become an ascetic?”

“When will I be able to abandon the Mithila city that is well planned, that is well painted, that has high fragrances, that has the beautiful harem and become an ascetic? When will that happen?”

“When will I be able to become an ascetic by abandoning this well-constructed Mithila city, that has beautiful mansions?”

“When will I be able to become an ascetic by abandoning the high carpets that have been made of four inches long goat wool, golden chairs, chairs made of gems, and high cloths made in Kotumbara empire?”

“When will I be able to be an ascetic by abandoning the ponds that are filled with sounds of beautiful birds, that are filled with beautiful flowers? When will that happen?”

“When will I be able to be an ascetic by abandoning the army that has armored mahouts with goads, war-elephants, heavily armed and armored equestrians and cavalries, armed and armored and flags lifted chariots that have spread leopard skins and tiger skins, that have drivers carrying weapons and chariots made of gold? When will I be able to become an ascetic?”

“When will I be able to be an ascetic by abandoning chariots made of silver which are weaponized, flags lifted, spread leopard skins and tiger skins, that have drivers carrying weapons, and vehicles that have horses and camels?”

“When will I be able to be an ascetic by abandoning chariots made of silver which are weaponized, flags lifted, spread leopard skins and tiger skins, that has bow-men, and employed bullocks, goats, lambs, and deers? When will that happen?”

“When will I be able to abandon my soldiers wearing blue color armors, who are armed, my tusker soldiers, horsemen, heroic bow-men and become an ascetic? When will that happen?”

“When will I be able to abandon beautifully adorned, wearing gold headbands, heroic princes and brahmins that have sandalwood applied bodies, that wear high garments, and my ministers who wear yellow color garments, who go before me? When will I be able to become an ascetic?”

“When will I be able to abandon my well-decorated seven hundred queens and become an ascetic? When will that happen?”

“When will I be able to abandon my seven hundred queens who are well adorned, well disciplined, very obedient, that who have slim figures, that who have dear words and become an ascetic? When will that happen?”

“When will I be able to abandon the plate made of gold that has many hundreds of lines and become an ascetic?”

“Decorated with all the beauty, adorned with gold jewelries, with the mahouts with goads on their backs, that my tuskers; when will these my tusker army not go according to me who go the forest alone? When will that happen, the supreme ascetic life?”

“When will those my horses who are decorated with all the beauty, who has high speeds, with armed and armored horsemen on their back, will not go with me who go to the forest in isolation? When will that supreme asceticism happen?”

“Prepared always for war, that have lifted flags, that have spread leopard skins and tiger skins, filled with armed and armored soldiers, these my vehicle army, when will they not go according to me who go into the forest in isolation? When will that such supreme asceticism happen?”

“When will my gold chariots that are always ready for the war, that have lifted flags, that have beautiful seats, that have drivers armed with cross-bows will not go with me who go alone into the forest? When will I be able to go to that supreme ascetic life?”

“Prepared always for war, that have lifted flags, these my chariots made of silver, that have armed and armored soldiers, these my chariots that have employed horses, camels, goats, bullocks, goats, lambs, deers; when will they not go with me who go alone into the forest? When that supreme ascetic life will come to me?”

“When will my soldiers who wear blue color armor, who carry weapons in their hands, and my horsemen and elephant soldiers will not follow me who go alone into the forest? When will I be able to get into that supreme ascetic life?”

“When will my son princes who have wands made of gold, who are adorned in all the jewelries, and my brahmins who have bodies applied sandalwood, who wear high garments, and my ministers who go before me, who wear yellow color garment, not go according to me who go into the forest in isolation? When will I receive that supreme ascetic life?”

“My about seven hundred queens who are adorned in all the jewelries, when will they not follow me who go into the forest in isolation? When will I be able to become an ascetic?”

“When will my seven hundred queens who have been decorated in all the beauty, who are well disciplined, who are very obedient, who have slim bodies, who have pleasant words not go with me who go into the forest in isolation? When will I get that supreme asceticism?”

“When will I cut my hair, and wearing an astringent robe, with the begging bowl in my hand go house by house begging for an alms-food? When will that supreme ascetichood come to me?”

“When will I make an astringent robe by collecting ownerless pieces of cloth abandoned on roads? When will I be able to wear the astringent robe? When will that supreme asceticism come to me?”

“When will I go in the rain wetting my astringent robe, begging for alms food? When will I be able to become an ascetic?”

“When will I be able to go from tree to another tree, from a forest to another forest freely and live all the day in desirelessness, in dispassion? When will that supreme ascetic life come to me?”

“When will I be able to walk on mountains, rocks, and other various places in isolation and without any fear? When will that supreme asceticism of mine will happen?”

“When will I be able to make my mind direct as a violin recitalist directs his violin which has seven chords?”

“When will I be able to cut off all celestial and human bonds to sense organ pleasuring objects just as a shoe maker cut shoes? When will that supreme ascetic life come to me?”

Great king Janaka deeply thought like this, in his royal palace. Then he sent a servant to the market to bring an astringent robe and a begging bowl that is used by ascetics. And the king called the royal barber and commanded him to cut his hair. After all these, the king removed all his royal garments and wearing the astringent robes resolved on the rishihood.

And the king became a rishi inside his royal palace. Now the king who became a rishi hanged the begging bowl on his shoulder and took a wooden walking stick. Then the king came down to the ground floor of his royal palace via stairs. At that time his high queen Sivali with other 700 queens with fully decorated royal garments in gold jewelries came forth to go to the upper floors in the royal palace to meet the king, and all queens entered to the stairs.

And they saw the king who was now a rishi. But all queens could not recognize him. All queens thought this may be the Alone Buddha who is a friend of the king, who sometimes comes to the royal palace. By thinking like that and without recognizing the rishi whose appearance was now completely different than the king; they worshiped the rishi on the stairs. And then queens continuously went up to see the king. The king who was now a rishi went to the ground floor of the royal palace and then coming out from the palace which is heavily guarded went through the royal garden to the forest. His main queen Sivali and the other 700 queens came to the upper floor where the king spend time and saw the abandoned king’s royal garments and the cut long hair parts of the king. Then queens immediately thought “then that rishi we saw on the stairs is certainly our husband”. Then all queens immediately came down faster through the stairs. And when they were searching for the king, they saw the rishi slowly going through the royal garden very calmly.

“O our husband! Why do you abandon us?” All seven hundred queens cried!

“O our husband! Why do you abandon us?” Lifting their hands up in the sky, all seven hundred queens with beautiful slim bodies cried!

“O, great king! Why do you abandon us?” The obedient, that have pleasant words, who are very beautiful, all queens screamed lifting their hands up!

The king who was guided by the sainthood abandoning all his wives went forth without stopping.

The king who was directed by the asceticism went forward, abandoning all queens who are very obedient, who have slim bodies, who are extremely beautiful, and who are pleasant to see.

The obedient, that have pleasant words, all those wives were abandoned by the great king who was guided by the Dharma, who was guided by the saintship.

That unsurpassed king abandoned the royal plate that is made of gold, that has many fine golden lines, that is very worthy, and took the begging bowl of the ascetics made of clay.

“O great king, there are houses in your capital city that are burning now. They are blazing by the fire. Many stores are burning. There are many gold, silver, pearls, gems.” (Queen Sivali addressing the king)

“There are various types of pearls. There are various types of gems, flags, leopard skins, and goods made of tusks of tuskers and other various very valuable goods. There are many various goods made of copper, iron, and other metals. O, king! Don’t destroy your that wealth, don’t destroy the wealth that belongs to you.” Queen Sivali said.

“If I do not have anything, that I certainly live happily. Even this great Mithila capital city fully burns; there is nothing that belongs to me to burn.” King said.

Trying to stop the king who goes to the forest, saying various things, all queens, soldiers, and many other people followed the king who was now an ascetic. But the king was unstoppable.

“O great king, thieves came from the forest. They are destroying the empire that belongs to you. O, great king! Come back. Please stop. Don’t destroy this country.” Queen Sivali said.

“There is nothing that belongs to me, so I certainly live happily. When this empire is destroyed, there is nothing of mine to come to any kind of destruction.” King said.

“If I do not have any possessions, certainly I live in a great pleasure. Just as the brahmas in Abhassara brahma world, I will eat the happiness and live by the food called happiness.” The king who is now a rishi further said. Then queen Sivali and other queens and soldiers came to a area where there are no people living, a desolate area. On that occasion, rishi Narada came through the sky.

“What is this? Why are so many people here? What is this large noise like in the middle of a village? I ask you who is an ascetic, why there are many people around you?” Rishi Narada asked this from the king.

“Because I abandon these people, these people gathered around me. Why do you ask about me who is going to do asceticism in happiness already knowing about me?” The royal rishi asked.

“Do not think that you destroyed sins just because you came to wear the astringent robe of the rishis. It is not possible to cross the sins by such a little thing. There are many dangers to the asceticism.” Like this, rishi Narada spoke while staying in the sky in the lotus meditating pose.

“If someone does not wish for sense organ pleasuring objects for this present world and for after death world, what kind of danger there to such a person? I am hopeless in sense organ pleasuring objects.” Like this, royal rishi replied standing on the earth.

“There are five wrongs in you. They are; sleeping, laziness, yawning, none-attachment to the asceticism, the inaction that is caused due to the over-eating.” Rishi Narada said.

“O supreme Brahmin! You gave me some good advice! O the saint who is free from grief! Who are you? I ask you great rishi.” The royal rishi replied like this.

“Narada is my name. According to the clan, I am from Kashyapa clan. I am the Narada rishi. I came to meet you. It is good to see noble men.”

“May you dwell in the asceticism in gladness. May you have the four characteristics of a brahma. If you lack something, may you complete all your virtues related to the pure asceticism with tolerance and dispassion.”

“Remove the I am low egoism. Also, remove the I am high egoism. Remove the arrogance. Complete the asceticism that has 10 meritorious skillful karmas, 8 trances, and supernatural powers. This is what you should do as an ascetic.” Advising like this, the rishi Narada went away in the sky. The royal rishi and the crowd went further toward the forest. Then at another place, another rishi came through the sky to advise the new rishi and stood in the sky.

“Hey king Janaka, you abandoned many royal elephants, horses, and cities and became an ascetic. But you have the desire for the begging bowl made of clay.”

“King Janaka, what? Your citizens or ministers or relatives of you, did they do a wrong to you? Why do you love the begging bowl?” Like this, rishi Migajina asked from the king standing in the sky.

“O supreme rishi! Certainly, I did not win anyone by means of unrighteousness. Others also did not do that to me.” Royal rishi replied as thus.

“O supreme rishi! I became an ascetic seeing the world that destroys the one who loves sense organs pleasuring objects, that binds, that imprisons, that destroys by sins, that is made like a muddy swamp by sins.” Royal rishi replied as thus.

“King Janaka, who is your teacher? These noble words which you are now saying, whose words are they? A man without the science of ascetics cannot tell these kinds of noble words.” Rishi Migajina asked standing in the sky.

“O supreme rishi, these words, oh I did not hear them from anyone. Nor there is someone who manipulated me to become an ascetic. Also, I do not have a teacher. I did not become an ascetic because of others.” Royal rishi replied as thus.

“O supreme rishi, when singers were singing beautiful songs, when recitalists were playing musical instruments, magnificently with my soldiers and army I went on a journey. When I was on the back of the tusker I saw a mango tree in a walled garden that was highly damaged by people who desired mango fruits.”

“And then I seeing the beauty of the garden, came to ground from the tusker’s back. And came to that damaged mango tree.”

“I saw that highly damaged mango tree, which gives fruits, which was destroyed by the people who wanted mango fruits, that even leaves of it were destroyed by the people. And again then I saw another mango tree that does not bear fruits. No one had damaged that mango tree. Its leaves were blazing in blue color. It was in good condition by every way.”

“And then I thought; ‘if the tree that gives fruits is destroyed in the world, then I who have many possessions can be harmed by enemies’.”

“And then I thought; ‘the leopard is destroyed due to the skin. The tusker is destroyed because of tusks. The wealthy man is destroyed because of money. Who will destroy the homeless ascetic that has no bondages?’ I don’t have any other teachers. Those mango trees that give fruits and the other that does not give fruits were my teachers.” Royal rishi replied as thus. Listening to these noble words of the royal rishi, rishi Migajina praised the royal rishi and then went to his place through the air.

“O, great king! Your elephant soldiers, your royal servants, your guards, your chariot drivers, your infantry soldiers all have come to a great terror because you became an ascetic.” Queen Sivali said.

“Please calm down the citizens. Please provide protection to the empire. Then make the eldest son prince Digavu on the throne and then later become an ascetic. O king it is better if you become an ascetic later on.”

“Queen, I abandoned the people of the empire. I abandoned my friends. I abandoned my royal relatives. There is my son prince Digavu who develops the Videha country. May he come to the Mithila capital city and control the empire.”

“Queen, if you like my words, then come here, I will advise you. Listen. The one who controls an empire has to do sins by body, by speech, and by the mind that cause for a birth in the hell.”

“Depending by a given food from other people or any food that one finds, one lives without doing sins. This alms begging is a nature of wise men.” Like this, the royal rishi advised the queen Sivali.

“The human beings with good natures do not eat foods that have smeared sand. O king, you by eating royal foods before and if now eat a food that was eaten by a dog, that is not good.” Queen Sivali said like this when a dog abandoned a somewhat eaten hunch of meat near the royal rishi and then when he took that abandoned meat for eating. Hearing the words of the queen, the royal rishi replied as “Queen, if there is anything that was abandoned either by a lay person or by a dog, such a food is appropriate to accept as alms-foods. If they are any wealth that is received according to righteous ways; they are suitable for using.”

“Girl, why do those bangles make noise in your that hand? Why the other hand does not make any noise? What is the reason for that?” Like this, the royal rishis asked from a playing girl who was in a nearby house near the road.

“Lord, in this my hand there are two bangles, so when these 2 bangles clash, they make a noise. It happens lord when there is another bangle.”

“Lord, in my other hand, there is only one bangle. So it does not make a noise. It is like a rishi who is meditating makes no sounds.”

“When there is another person, then there becomes arguments. Whom with one argue when he is isolated? Lord, who prefers pleasure, you too hope to stay alone, to be in isolation.” The girl replied as thus.

“Queen Sivali, queen Sivali, did you hear the words of the girl? That girl who was a servant insulted me by saying the nature of who stays with another person.”

“Queen Sivali, there is a two-way junction ahead. You take any road that you want. I will take the other road. Queen Sivali. Don’t call me ‘my husband, my husband’ again. I will also not call you my wife.” The king said.

There was a workshop of an arrow-maker nearby. There the arrow maker closes one eye and checks the directness of the arrow by one eye.

“The arrow-maker, listen to me. Why are you looking with one eye closing the other eye? Why do you that?” Royal rishi asked him.

“Lord, when looking by using both eyes, the directness of the arrow cannot be understood. It is not possible to make the directness of an arrow without knowing the bent place. Only the one who inspects an arrow by using only one eye by closing the other eye can make the directness of the arrow.”

“It is the same lord. When there is another person, there becomes fights. There are no such problems in the solitude. Lord who wishes to go to the heaven, may you not stay with a crowd. May you live in the solitude. May you wish the solitude.” The arrow-maker replied as thus.

“Queen Sivali, did you hear that? Did you hear the words of the arrow-maker? That arrow maker also insulted me by saying the nature of the person who lives with a second person.”

“Queen, do not call me this is my husband. I also will not call you my wife. Queen Sivali, just as the shoot of a grass separated from the grass cannot be joined; there is no joining between you and me forever. I stay alone. You too stay alone. I abandoned the desire for you woman.”

Saying like this, the royal rishi near the boundary of the forest showed her a grass and a shoot by breaking a grass and separating its shoot. After showing it, the rishi went into the forest, alone. In complete isolation.

Chapter 26: Questions & answers by a forest monk. 卐

Chapter 26: Questions & answers by a forest monk. 卐

On a morning of a Full Moon Poya Day, 3 young boys who are in their twenties who are students of universities arrived at the yogi forest monk the revered Brahmadeva's place to ask him Dharma questions and finish their doubts. Their names were Muhammad Safawi, Arjun Rakesh and Victor Fernando. And they received the rare chance of meeting and talking to him. After they worshiped him ‘the yogi forest rishi revered Brahmadeva' with a great heart of reverence toward him and then sat in a lower seat to listen to his words, this is how the discussion went...

Questions & answers for them by a forest monk:

Why did you choose the forest for meditation? This is the best place for doing the meditations. The silence of the forest calms our minds faster and automatically. Also in every other place, we have many duties to do. If we do various duties unrelated to meditation, then we can never have concentration. Even the concentration we already have is lost.

We have many doubts. We are very uncertain about them. Can we talk more? Yes, it is fine.

We have many questions to ask from you. We are going to record your voice. Is that okay? It is fine. But first of all, I must say that I do not possess the omniscient intelligence. I am not the reverend omniscient one. I am just an ascetic. So I do not know everything. There are many things that I do not know.

It is okay. Perhaps we can write, your words and print them for the benefit of many. What do you eat while in the forest? My main method is going to the village every morning for alms-foods. Otherwise, I can eat fruits in the forest or tree leaves.

None can live without water. How do you take water? By the river. Also, I can use a canal or a lake or a fountain.

Holy sir, we can start the discussion with this question. From all intelligences what is the highest? Of all intelligences, the intelligence appropriate for each place is the highest intelligence. The tact. The savoir-faire intelligence... There is no other intelligence higher than this.

On Asceticism:

What are the benefits of obtaining liberation? It is the eternal nature. Immortality. No sicknesses. Deathless. Void from all types of sensations.

How an ascetic can save his life in dangerous forests? He must protect his virtues perfectly. Keeping virtues as they should be, is the first thing. If a monk is not clean by virtue, then he cannot live in a forest as an ascetic. There are also other methods taught to monks by the reverend Omniscient One for security for an ascetic. The monk who lives in the forest should spread his loving-kindness to all beings. To all 10 directions. Also, he should specially spread loving-kindness as my loving kindness is with Virupakka monarchical serpent family, my loving-kindness is with Eeraapatha monarchical serpent category, my loving-kindness is to the Chabbyapuththa monarchical serpent family, my loving-kindness is with Kanhaagothamaka monarchical serpent family, my loving-kindness is for legless beings and cobras, pythons, vipers, who has a long body and my loving-kindness is with two legs beings who are like birds, humans and my loving-kindness is for four legs beings who are like elephants, tuskers, horses, buffaloes, and my loving kindness is with many-legged beings like scorpions, centipedes, spiders. By his mind, he should specially touch the minds of these beings. If you want more information about what I said to you lastly; then learn Ahi sutta in Anguttara sect.

Who are sangha? The noble 8 persons that either moving on the Arya path or have already attained the Arya fruits. The 8 Aryans.

Can ascetics drive vehicles? A real ascetic does not have a vehicle and also a real ascetic never drives a vehicle even of another person. If someone who wears the robe rides or drives a vehicle; that is a fake ascetic. A thief. A layperson. All those who do inappropriate things to the asceticism while wearing an astringent robe are great sinners who destroy righteousness and dharma in the world.

What is tapas? It is a synonym for austerities.

What kind of secret cunning methods do people use against someone who prefers asceticism? Often if parents know this boy is hoping to become an ascetic, they will make a quick marriage for that boy. Their intentions are to trap him not letting him to be an ascetic. I say most men don’t even know what kind of traps they are trapped in. I say, even such a boy trapped inside such a marriage he must have a backbone to break it even by taking tough decisions and to be an ascetic. If he does not have a backbone, then he does not have the manliness. The supreme liberation is worthy to find even by making extremely tough decisions.

How to be a Siddha? Practice a Kasina meditation upto the 6th concentration level and then follow the Kasina manipulation program.

Holy sir, can you please tell us what are the benefits of becoming a yogi? There are 9 main benefits of becoming a yogi. The former yogi in his successive births becomes exceedingly wise, acquires concentration levels easily, he gets the ability to do any difficult task easily, he receives the ability to learn anything faster than others, he feels things before they happen, he receives supernatural powers, he recognizes the illusion easily, he realizes the natural laws without the help of others, even if he does not meet an omniscient Buddha he becomes an alone Buddha and ends the reincarnation without the guidance of others.

What can you tell about the magical powers of an ascetic? An ascetic who has the 6th concentration level has magical powers. It is an extra thing of an ascetic. Those who want magical powers should acquire the 6th concentration level. Easy posture, proper diet, equanimity, unintermittent practicing are necessary for supernatural powers.

How does the yogi Buddhist monk eat properly, knowing the proportion of food? He analyses the purpose of eating food. He thinks about why I should take food. He thinks “I eat these foods to take necessary strength for meditation, for the mission of ending rebirth, I do not eat for playing, I am not eating to build my body, I eat only because I should protect celibacy perfectly, I eat only to get rid of hunger”. So he knows why he eats. Then he eats an enough proportion of food without letting the cover of drowsiness and laziness to cover his mind.

How does the yogi Buddhist monk practice none sleeping? During the daytime, he meditates in whichever way he wants without sleeping. He cleanses his mind from 5 dark covers mostly by walking meditation or sitting meditation. He does not let these 5 dark covers to cover his mind. All the time he does this. Only in the middle part of the night, he does sleep. Even then it is not more than 4 or 5 hours. Mostly it is between 10 PM and 2 AM. In the final part of the morning, which is the early morning he starts again practicing meditation. He keeps his mind away from 5 dark covers. Those 5 dark covers are; the cover of for giving pleasures to six sense organs namely passion, the cover of hatred, the cover of drowsiness and laziness, the cover of uneasiness and repentance, and the cover of uncertainty.

How can I get into the spiritual path? By setting the final date.

Holy sir, what are bhakti yoga and karma yoga? Someone hears about the munis (rishis) and their good actions. And he makes his mind pleasant towards munis. Then he respects munis. He worships munis. He searches more about the words of munis. He learns the words of munis. This is bhakti yoga. Someone hears ‘the one who wishes for the ultimate liberation should do merits and it is praised by the munis’. And then he starts doing various good actions and collecting meritorious karmas continuously, wishing for his liberation. This is karma yoga.

Holy sir, there are some ascetics and yogis who advise not to practice Kasina meditations. What do you say about that? Who are they to say ill about supreme Kasina meditations that were taught by the Buddha and Rishis. If Buddha and Rishis told to practice them, who are they to say not to practice them. Do not listen to the words of rubbish people. Put their ideas and them into the dustbin. That is the place they deserve.

How a weak man can go forward on the yogic path? A weak man has no chance on the yogic path. One should be strong. Only a strong man can go on the path of yoga. Weakness is not praised by the rishis, gods, and wise men. But they praise the strong. Not only supra-mundane things, a weak man cannot acquire even worldly things. There is no use in becoming weak.

How the lay person should think? He should think ‘a sickness or death may come to me soon. I cannot guarantee that these bad things will not come to me sooner. I must strive to behave in dharma immediately.’

What can you tell me about trying? One should of course try. Either to win or to get defeated, after calculating as much as he can; he must try. Trying is praised by the rishis, gods, and wise men.

Will you praise the weak man? I will not praise the weak man. His mind always should be strong.

How a yogi should behave toward the society? Society is a selfish society. And they will use you against your will. A yogi should avoid the evil-minded society. None-reaction to the outside world is essential. And also the silence. The solitude is praised by the rishis, wise men, and the brahmas. The solitude that has no problems is joyful.

What are the profits of protecting celibacy? There are many. A man who protects celibacy lives with great freedom in mind. He collects many merits in every moment. He has rest and the freedom to do whatever he wants whenever he wants. He is light. He has no bondages. Also marrying a woman by abandoning this path is a foolish thing. Marrying a woman means adding many new troubles to life. Women have a sinful nature by birth. They by their ignorance and cunning nature drag a good man into bad and wrong actions. For example when a man tries to give a gift then she will come forth to stop it. Or she tells various false things either by sending a man into dangerous sins or wrong actions. Women destroy the virtues of a man. Women are hateful cruel creatures. By protecting celibacy one avoids women and he is free from all harm women can do to him. He has none to disturb his virtues. If a person has the intelligence of knowing others' thoughts and if he sees the thoughts of women by that science, then only you may know the true sinful nature of women which is carefully concealed from the world. By this only fact, a man keeps his virtue. Celibacy is essential to develop concentration and pure wisdom. This is how brahmas behave in their brahma worlds. Brahmas do not use women. Nor there are women. Celibacy is living like a brahma. If you protect celibacy, then later you will realize how luckier you are than other men who do not protect celibacy! It is a certain thing.

What is the most difficult thing in the world? Abandoning sense organs pleasuring objects and becoming an ascetic is the most difficult thing. The only thing that is harder than that is; acquiring all qualities of a true ascetic.

What is your advise for a lay person who practices meditations on taking foods? I recommend him to eat 4 times a day a small amount of food. So he will be able to practice meditations without sleepiness.

Do ascetics do works like house wiring, planting, and collecting money? House wiring is done by the electricians. Planting is done by the farmers. And the collecting money is done by the lay people.

Why do some ascetics wear tiger skins? It is because when staying in the forest for a long time, the astringent robe made of cloth gets decayed. Then he has no other option than to wear dead animal skin that can easily be found in the forest.

On Karma:

Our next question is, what is actually astrology? Astrology is a science that was invented by ancient sages. The signs like Sun, Moon, Mars, and Jupiter show his or her current status of karmas at the time of birth. Then in life, things happen according to karmas. So we find out astrology is true. However, some people do high meritorious karmas or high sinful karmas. Then what happens is his or her status of karmas at birth time, which creates consciousnesses for this life; changes. Then in life, things happen according to new karmas. Old karmas go down. So people find out astrology is false. This is the secret behind it. It is not Mars, Jupiter, Sun, Venus, Moon, or any other sign that gives things. It is karmas that give things. Those signs such as Mars are mere symbols only. They just symbolize one’s own status of karmas. Another thing I should mention is more than 95% of things in a life happens because of karmas. Yet people have no idea of it.

What is Karmic Debt? It is a synonym for bad luck and sinful deeds done in the past.

Are victory and defeat, results of causes? Yes. They are effects of karma also known as formations. One needs to have meritorious karmas for victory. Otherwise, no matter how hardly tries, they all fail to win anything. I should state that, everyone has what they really should have and everyone doesn’t have what they should not receive. If someone cried in the world, it is because they gave tears to someone on a past date. If someone found what they wanted and came to happiness, it is because they gave happiness to someone on a past date. Karma creates consciousnesses. Karma creates knowings. According to it creates feelings. Everything may not happen due to the karma. But more than 95% is due to karma. I was born in this beautiful country because my karmas were for it. I became a monk because my karmas were for that. Karma divides beings.

There are many rich and powerful people who do many sins. We cannot see karma giving results to them. Why is that? No. What is happening there is their previous meritorious karmas are high. So till it is powerful, they will stay in richness and power. If a person who does not has many meritorious karmas do a great sin, then his part of sins instantly goes higher. Then within a short time, he will have to go to a jail. That’s why politicians often stay without any problem even if they collect many sins. This is the secret behind it. There is also another mechanism of karma. I will show you it now, let’s say there is an ordinary person. Now he does a high sin like blaming falsely for a virtuous person. Then day by day he becomes rich, day by day he also blames falsely against that virtuous person. People will think why there is no problem to that sinful man who blames to that virtuous person. But what happened here is this; the sinful man became rich and powerful because of the sin he collected. He becomes more powerful to collect more high sins and to directly be born in a great hell world that is full of flames after his death. Because of his power, he thinks nothing will happen to him and do as much as high sins. His sinful karma gives him more chances to collect more sins. Because that is the type of sinful karma he added to his consciousness. But his luxury, richness, and power are of course due to his previous meritorious karmas. But the last great sin he did came mixed with those merits to lose his sanity and letting him add more powerful sinful karmas and to be born in a hell world without giving any chance to him for going to a heaven world or to a human world in the next life. The high sin he committed blocks his path to collecting new meritorious karmas or to be righteous again. But it comes mixed with previous merits. All pleasures that sinful man received of course due to the past merits. This is a complex thing. Can you understand. Also, a person becomes a thief or a serial killer or a mafia member because of his sins. One receives a profession by Karma. The king became a king because he did many merits in his past lives. Karma divides beings.

If a person worships a statue or a tree or a relic; does he collect a meritorious karma? Typically no. It is because those objects do not have a consciousness element. Nevertheless, if someone worships them with a reverent heart in the name of the sages; he collects a great meritorious karma. The cause for that is, that his motive was about great sages. Sages are living beings. They have consciousness elements. So the worshiper just did set his intention on the consciousness elements of sages. This is how the worshiper adds a great meritorious karma into his consciousness element. Those sages may have used those objects or may not have used those objects. Those sages may be still alive or dead. It does not affect the result. He remembered sages by his mind and worshiped the stone and collected a powerful meritorious karma into his consciousness element. This is a difficult thing to understand. Try to understand it. This is another mechanism of the universe.

Holy sir, how should we practice giving also known as generosity? Giving and truthfulness are the base of all other virtues. A person who speaks falsehood can do any sin. So such a person is the most dangerous sinner. Besides, it is not a manly quality. Not a masculine quality. It is a feminine quality. Talking about the generosity I should say this. Let’s think there is a man who has greed for 1000 rupees. Now he resolves the 5 virtue precepts of a lay person. Later a man comes and tells him this “look, several people are chasing me, if any person came here and asked you, ‘did you see a man who went on that road’ then tell them you didn’t see such a man”. Then the man who is protecting 5 virtue precepts of a layman may say “No, sorry, I vowed to abandon falsehood. Sorry. I can’t do that. I am protecting 5 components virtue”. Then the other man may say “forget it, I’ll give you this 1000 rupees. Take it. Tell them you didn’t see me”. Now the man who was protecting virtues will break his precept and tell the lie. Because he was greedy about a 1000 rupees. This what I showed you is an example. Therefore know that the generosity and truthfulness are the base of all other virtues. If anyone who does not have these 2 things; they have no solid foundation for their virtues. Generosity is something one must practice. A person should make it a habit. You do not need to give millions if you do not have. If you have 1 rupee you can give it away abandoning craving for it. 1 rupee of a poor man may be equal to a million rupees of a rich. The size of the karma is not decided by the value of the thing. The size of the karma is decided by the thought. Intention, volition, and motive are synonyms for that. Because the giver gives long life span, beauty, pleasure, power, and wisdom; he receives long life span, beauty, pleasure, power, and wisdom. If there is anyone who is greedy out there, their money will not stay in their hands. Somehow their money will leave them. Either because they become sick and for medicines or because someone took their money by cheating or by any other way. It is the karma. It is the nature. King became a king and beggar became a beggar due to their own karma. King has practiced giving and also not stealing in the past. The same applies to rich business people also. If someone has practiced giving, even by any mistake if he is born in the ghost world he will be the king of ghosts. Such is the power of generosity. Even I practiced the giving in my lay life. I was often a generous man. I remember once when I was a boy when I had a girlfriend I gifted her 1000 rupee mobile phone reload. It happened like this; I wanted to give her a gift. But before entering the communication center I thought “the nature of women is unstable. A woman cannot be trusted. She may either stay with me or leave me. It is the nature of women. However I give this reload to her by thinking about my karma”. And I did it. She, to this date never know what I thought before gifting a 1000 rupee reload. I was a boy at that time. Also, I should say still to this date while I am a monk now yet I give a very small amount of rice to animals. Be it where I am in a temple or in the forest. I haven’t stopped it. When I was a lay person I gave every day to living beings. You too practice generosity. By giving to an animal one receives high life span, beauty, pleasure, power, wisdom typically in 100 folds in the rebirth circle. Giving to Sangha gives its effect in uncountable amount of folds. It is immeasurable. It will give its results in thousands of kalpas without any reduction. Giving to Sangha generates highest karmas. It is because the purity of consciousnesses of Sangha. Because they are Aryans. The purity of the receiver’s consciousness also makes the size and the power of the karma which the giver adds into his consciousness. It is another nature of the universe. Give as much as you can. Reduce your greed. It is a merit. If you have nothing to give, then at least worship virtuous people. It is also a giving. It is a merit. But you should know all karmas, all formations end in someday. It is the characteristic of karma.

When talking about generosity, I like to know about timely givings. What are the timely givings? There are generally 5 timely givings. They are; giving to the visitors, giving to the travelers, giving to the sick people, giving in the famine, giving the first harvest – first fruits firstly to the virtue precepts protecting people. Those who give timely givings adds a karma to their consciousness which gives its result when they meet a necessity for something. Due to their karma, they will get the necessary things at the exact moment when they need them. Let’s think, a person who gave a timely giving to a traveler in the past life straggles in an area where he does not know or arise a necessity to go somewhere. Now within a short moment someone will arrive at him by a vehicle asking where are you going. And then he goes by that vehicle to the destination he wished. Do you understand what I explained. It is the mechanism of karma. Meritorious karma is power.

Is it true by respecting elders a person receives life, beauty, pleasure, and power, In this present life? Yes. It is true. Not only in this present life but in the next lives too. Not just in one life. It will give its effect according to its power size. Those elders are elders either by renunciation which means keeping sense-organs away from sense pleasures or by wisdom or by virtues or age. The First 3 are typically ascetics. What you have heard is a truth. Therefore; respect elders.

You said karmas create consciousnesses. If a person has a high uncontrollable sexual need, that no matter what he does; he cannot control the mind, how does that happen? If a person did many sins related to sexual passion in previous lives then it can happen to any man or woman. For example, a person who has such high sinful karmas becomes a woman, and when she comes to like age of 15, in her genital area, in her sexual organs there become high sensations that throw her to sexual activities. That sensations, feelings becoming unbearable, she goes into such sexual activities uncontrollably. After several years a situation may occur making her a whore and giving her no chance to have a normal female life. Uncontrollable sexual sensations are due to karma. Such a person must do meritorious karmas which directly weakens the power of such sinful karmas. Like giving Dharma to people, giving dispassion, doing meditations that are about the impurity of the body, spreading Dharma which is related to the impurity of body, and protecting 5 virtues.

Can you explain more how formations create consciousness? Okay. There is a person. He feels a great pain in his heart. But he refuses to go to see a doctor by saying something against it, he says I do not need a doctor, or I will be fine in a while or I do good things I will not die from this. But after 2 days he dies. Now why there were knowings in his consciousness formed to refuse doctors and medicines? Because he needs to die sooner by his own karma. There were such karmas behind him. This is an example of formations creating consciousnesses. Also, listen to this. There are 7 students in a high school classroom. A teacher comes and asks them whom you want to be in the future? The first student says “I want to be a politician”. The second student says “I want to be an army commander”, the third student says “I want to be a pilot and ride high-speed jets, to control things that need a clever mind”. The fourth student says “I want to be a businessman and be a rich man”. The fifth student says “I want to be a doctor and heal people”. The sixth student says “I want to be a scientist”. The seventh student who was in the corner looks down and shows signs that he cannot make a decision. After a few moments of silence, he says. “I don’t know”. Here what happened is except for the seventh student, all other students possess karmas related to a high profession in this life. In the seventh student currently, he either does not possess karmas related to a high position or they are very weak. He must strengthen himself in meritorious karma collecting. This is another example of the creation of knowings also known as consciousnesses by karmas.

What karmas are more powerful. Are they karmas do by bodily actions or by speech or by mind? Karmas do by the mind are more powerful normally. I will show you how it happens. Let us think you give a food to a poor man but hating him. When you gave him the food you did a merit as a bodily action. But when you hated him you did a sin by the mind. If you formed 1 thought on the food giving, you formed 100 thoughts for hating him. This is how it happens. Therefore know that formations do by mind are the most powerful formations.

Holy sir, can you teach us more about karma? Okay. Motive is the karma. The intention is karma. Thought is the karma. A person collects karmas by using the body, by using the mouth, by using the mind. Similarly, I can explain that a person collects karmas by actions, by words and by using the mind. He adds a karma into his consciousness element. These karmas create a new consciousness for a next life and also give results in the future. Results may be either in this present life or in an after-death life. The above 2 things happen due to karma. There are 2 types of karmas as; demeritorious karmas and meritorious karmas. Also, demeritorious karmas are called sins. There are 3 types of meritorious karmas as; giving, protecting virtues, and meditating. By these, protecting virtues generates higher karma than giving. By these, meditating is the highest meritorious karma generating action. I can show you some real-life things to realize how karma works. Do you see those three buffalos over there. These buffalos have been debtors in their past lives by dereliction to others. They had not done their duties properly. Also, they may have taken loans from others but didn’t pay them again. Such karmas have a high probability of giving lives like this. If someone doesn’t find any trustworthy person to keep trust or to talk about any of his troubles, for that also there is a reason. The reason is, in this long rebirth circle, he or she has broken the trust of other people, he has become a traitor to his friends. If someone in this world receives some salary it is due to his meritorious karmas. What we gave in the past; today we receive it. In this world, there are people who give something per year or there are some other people who give something per month but do not give outside his time table, such people do not give even to a beggar who came to his house on another day, there are some people who give something daily, and he is always searching for opportunities to give. Also, there live some other people who give nothing at all. Let’s think they be born as humans again. Then they receive jobs according to their karmas. The person who did not practice giving receives no proper job at all. The person who gave per year will receive an ordinary job and takes a low monthly salary. The person who gave per month will receive a high job with high salary. But he has to wait for a special day of the month to take money into his hands thinking “oh when will my salary day come, oh I have no money to buy those things right now, alas I receive money only on that day, oh there is no other way I can earn more money outside my this job or that dates”. The person who practiced giving everyday, who was in a good heart looking for new opportunities for more giving, will be a rich businessman or a politician. Even if he takes a monthly paying job, he receives various promotions, various salary raises often, he may also have several other income ways. In his hands, there will always have some money. He will win lotteries. When he walks down on the road he will find some money. A giver gives long life, beauty, pleasure, power, and wisdom, these 5 natures. And what he receives again are above 5 natures. Giving away is the path to take above 5 natures. It is the mechanism of karma. What you give is what you receive. But if the receivers consciousness is more powerful due to his virtues, then the karma you add to your consciousness is also becomes higher. It applies to both; sins and merits. One’s profession is completely decided by karma. A king becomes a king due to the karma. A thief becomes a thief due to the karma. A whore becomes a whore due to the karma. A businessman becomes a businessman due to the karma. A celebrity becomes a celebrity due to the karma. If someone changes his profession again and again it is also due to the karma. If you received a good or bad lover in this present life, that is the perfect one who fits into your own karma. The person who plunders other’s things finds someone who plunders from him. The person who defeats others will find someone who defeats himself. The person who deceives others will find someone who deceives himself. The person who blames others will find someone who blames him. The person who hurts others will find someone who hurts him. Because karma circles back; the person who destroyed others will be destroyed by others. As milk does not become curd instantly, karmas stay hidden till they meet a chance, till they meet an appropriate environment. Like an ember covered by ashes. The karma comes up and gives effect in appropriate situations and environments. Fools doing sins behaves like an enemy of self. If by doing any karma one can come to a happy effect and smile; should do such karmas. If one kills beings, steals other people’s things, if goes to other people’s wives and has sex with them, if uses liquor and other intoxications, if speaks falsehood; sages say he is destroying himself. The man who did many merits come to happiness both in this present life and after death. Gold, silver, gems, wealth, grains, lands, titles, strengths, authority, crowds, parents, wives, children, friends, servants, vehicles, and all else; do not go beyond the death. One has to abandon these all when he meets the death. If someone does any karma, by mind or by speech or by the body; that is the only thing that goes with him beyond death like a shadow. Therefore one must collect as much as meritorious karmas. The universe exists according to karma. Living beings are bound by karma. Karma divides beings.

Is it okay to do a good karma and do a wish? No problem. It is fine. We can make meritorious karmas work according to our will by that way.

Is it possible to share meritorious karmas? Yes. It is possible. By becoming happy at a meritorious action of another person one shares that karma. But not as complete as the doer. By becoming happy at a person’s sinful karma; one shares that karma. One obtains that particular karma. The result will be equal. But not by the size.

There are some people who do many and high meritorious karmas yet often something bad happens to them. Why is that? There is a clear reason for that, which the ordinary people can never see. Often such a person who does many and high meritorious karmas often, targets or wishes for a permanent pleasure or to the end of all grief or the end of rebirth circle, or to come to the extinction of existence. Then of course such situations happen. Because their high karma is moving them or trying to take them to the path to the extinction of existence element. But ordinary people have no intelligence to recognize this. In order to end all grief one should attain the supreme enlightenment. In order to attain the supreme enlightenment one should disgust and have a great disappointment about forms, sensations, perceptions, formations, and consciousnesses. He must disgust the universe. Only by coming to that status, one may move on the path of the permanent pleasure. Do you now understand why that happened.

What are the karma results of protecting virtues also known as the second highest merits collecting action? Yes, protecting virtue gives higher karma than giving. Also, I should mention if one protects 9 components virtue he adds more powerful formations to his consciousness element than those who are protecting 5 components virtue. There are such differences also, which you need to understand. I now tell you the answer. But first I tell you what happens when not protecting virtue precepts. According to that, you should understand the benefits. When breaching these precepts and doing; killing living beings, stealing, having sex with other people’s wives and other men, saying false, saying slanders, saying harsh words, saying useless words, and using liquor and narcotics very highly, these formations cause to be born in dangerous hell worlds, then in animal worlds and in inhuman beings worlds. I will now show you several results that happens to a being when he came out from above dangerous worlds and became a human being later in a human world. This happens when he spent much of his sinful karma. Few results of killing living beings are; getting hurt by others, receiving many sicknesses, happening dangerous accidents, receiving distorted limbs and the least result is receiving a less life span and dying soon. A few results of stealing are; poverty, getting attacked by thieves, not happening the wish according to his will and the least result in a human world is the destruction of wealth. A few results of having sex with other people’s wives and men other than the husband are; getting attacked by dangerous sicknesses, receiving disgrace, becoming unpleasant to others, happening dangerous accidents, becoming an eunuch, becoming a person who has distorted sexual organs, becoming a woman, not receiving a pleasant wife or husband and the least result in a human world is having many enemies. Few results of saying falsehood are; receiving insults, becoming unpleasant to others, receiving many sicknesses of mouth, getting a stinky mouth, not receiving children or if receives children receiving only female children, those women children also becoming disobedient, if receives any son due to another meritorious karma; he leaving the parents, becoming foolish, getting deceived and the least result in a human world is receiving insults and disgrace due to things that he or she never did and getting punished due to thing that never did, which was done by other people. Few results of saying slanders are; receiving no crowd – companions, becoming lonely due to lack of friends, having a very few friends and the least effect in a human world is the separation of friends unthinkably – the friends becoming separated without a proper reason. Few results of saying harsh words are; becoming unpleasant to others, receiving a rough unpleasant voice, receiving unpleasant sicknesses – specially skin diseases, becoming ugly, people dislike to see him or her, becoming an ignoble person and the least effect in a human world is wherever he or she goes; have to listen to unpleasant sounds. Few results of saying useless words are; getting disgusted by others, becoming stupid, becoming unpleasant to others and the least effect in a human world is his or her words will not be trusted by others. Few results of using liquor and narcotics are; becoming stupid, receiving very weak 6 sense organs, inability to think properly, receiving many sicknesses, getting disgusted by others, receiving weak children, receiving no shame – he or she does anything without shame, destruction of wealth and the least effect in a human world are receiving mental sicknesses or receiving no proper sanity. I said to you the having sex with other people’s wives and men other than the husband is a cause to be born as a woman. There are also another 2 reasons. Now listen to them. They are having the will to be born as a woman and high lust. Of these 2 causes, high lust is an indirect cause. The women who became women due to the wish to be a woman; do not receive many enemies. I can also explain about 3 sins does by mind. If you are interested.

Oh yes, we are interested. Please enlighten us. Will you holy sir? The 3 sins do by the mind are craving, hatred, and having a wrong view about the universe. For the high craving; results are poverty, receiving an unpleasant body colour, inability to use collected wealth according to the will. For the high hatred; results are becoming unpleasant to others, becoming ugly and receiving dangerous sicknesses like leukaemia. For the wrong view; results are becoming less intelligent, receiving no proper sanity, receiving sicknesses that cannot be healed, bewilderment in death moment. There are 3 types of wrong views. They are; Causeless view, inaction view, nihilism/annihilationism view. The person who has a causeless view thinks “there is no cause to the purity of a being or to the impurity of a being. The purification or freedom or supreme enlightenment happens automatically without a cause”. The person who has an inaction view thinks “there is nothing as merit, there is nothing as sin, there is nothing as karma, there is no result of karma, a karma does not have an effect”. The person who has a nihilism/annihilationism view thinks “there is no karma, there are no special things as merits, there are no special things as sins, there is no result in doing meritorious activities and sinful activities, there is no special person as mother, there is no special person as the father, there are no spontaneous beings, there are no sages who came to supreme enlightenment about the universe and preach it to the world, beings do not come to this world from another world, beings do not come to this life from another life, we have only one life, there is no after-death life, there is no reincarnation”.

Is eating meat a sin? No. What becomes a sin is if the action was done with 3 roots of demerits. Also known as 3 roots of sins. If any action by mind, by speech, by body was done with 3 roots of demerits it becomes a sin. This is the nature. This is a mechanism of the universe. The 3 roots of demerits are love, hatred, ignorance. However, I should tell you another thing. Some people not eating meat and showing mercy to animals, harass and hate other people who eat meat. By doing so, those vegetarian people collect a high sin because the birth consciousness of any human being no matter how sinful he is, it is extremely higher than animals. The birth consciousness of animals is very weak. And also not eating meat is not a virtue or a virtue precept. And also because of the arrogance of such vegetarian people; they collect another sin. As they think and state, a world without production of meat is not a reality. Also, I should mention, Sages eat whatever is received to the begging-bowl. A piece of meat is only a form. A collection of 5 elements only. That died living being has born somewhere in the universe already. When a sage goes to a house of a hunter when the hunter gives only a piece of meat, sages do not refuse it. It is just a food that supplies energy to the body. A food ball means an energy ball. When the Lord Buddha accepted meat by the army commander general Siha at his house, the followers of Jainism and the Jain prophet protested on every road saying “look! a sage accepts meat!”. After hearing their actions the Lord Buddha said an incident that happened in a past life between him and the man who is now born as the Jain prophet. At that life, the Lord Buddha was a hermit, a rishi. Jain prophet was a layman. One day when the hermit came to the village for alms with his begging bowl, he also went to the house of that man. That man having seen the hermit, thought to annoy the hermit. Thereafter he invited the hermit into his house and gave a chair to sit. When the hermit sat, he filled the begging bowl by meat and told this to the hermit; “O holy rishi, I know you come for begging alms. So I went to the forest and killed some animals. Here is that meat. Now when you eat this meat you too receive that sin. Let’s share our sins, holy sir”. He told like this to the hermit. The hermit then replied to him as follows. “Such a thing does not happen. The sin of killing animals is only for you. Even if you kill your wife and children and give that meat to eat to me, I eat that food with a loving-kindness mind. Nothing happens to me”. After replying like this the hermit came out of his house with the meat he offered in his begging bowl. Understand the reality that such an action does not add sinful karmas into your consciousness element. Eating meat is not a sin. Sages eat meat. That is nothing but a portion of food for them.

If someone is a wise but poor man what may be his karmas? He became a human being to spend previous meritorious karmas did according to 5 components virtue. Powered by the virtue precept merits; he received a human body. He became wise due to going to virtuous sages, priests, teachers, wise men and learning from them what is correct and what is wrong without having arrogance. He became wise because he taught what he knows to others. He became wise because he did not become jealous about other people’s education. He became wise because he helped others with their education. He became wise because he did not insult others as “fools, fools” by arrogance. He became poor because he did not practice giving. He became poor because he disturbed others who practice giving. He became poor because he did the stealing. He became poor because he was jealous of other people. I said to you many reasons students.

If someone is a learned but a sick man what karmas are spending by him now? He became a human being to spend previous meritorious karmas did according to 5 components virtue. He became wise due to going to virtuous sages, priests, teachers, wise men and learning from them what is correct and what is wrong without having arrogance. He became wise because he taught what he know to others. He became wise because he did not envy at other people’s education. He became wise because he helped others for their education needs. He became wise because he did not insult others as “fools, fools” by arrogance. But he became sick due to karmas related to harming or killing other beings.

What are the karmas of a skinny dog who get foods to eat rarely? Right now the dog is not spending karmas related to the 5 components virtue. Not protecting 5 components virtue made him a dog. It got a dog body. Also, high arrogance made him a dog. It finds food rarely because he did not practice giving, he disturbed others who practice giving, due to stealing, and because he was jealous of other people. It did such karmas when it was a man in a human world.

What are the karmas of a dog who lives in a luxury house? Right now the dog is not spending karmas related to the 5 components virtue. Not protecting 5 components virtue made him a dog. High arrogance made him a dog. It lives in a luxurious house because he did practice gifting, he did not disturb others who were practicing giving, due to not stealing, and because he was not jealous of other people. It did such karmas when it was a man in a human world in a past life.

What karmas are currently spending by a lion? Right now lion is not spending karmas related to 5 components virtue. Not protecting 5 components virtue made him a lion. But it became the king of the forest and feel no fear of other beings and received a majestic nature because he did practice gifting, he did not disturb others who were practicing giving, due to not stealing, and because he was not jealous of other people. It did such karmas when it was a man in a human world.

What is the reason for various people to be born in various countries or in various environments on earth? This is related to karma. Karmas – formations decide the appropriate environment for the consciousness element in the universe. Then karmas give a birth there and receive perceptions and sensations according to the formations. (Birth-consciousness which is the first consciousness in any life is always created by a single karma. Also, the birth-consciousness is always a mind consciousness element without contacting 5 sense organs. And one consciousness always takes one objective only. But the consciousnesses chain is so faster generating trillions of consciousnesses in a second. In the future in consciousnesses chain; it gets to feel various other karmas did in the past)

What karmas are currently spending by a lion in the zoo? Right now lion is not spending karmas related to 5 components virtue. Not protecting 5 components virtue made him a lion. But it became the king of the forest and feel no fear at other beings and received a majestic nature because he did practice gifting, he did not disturb others who were practicing giving, due to not stealing and because he was not jealous of other people. But he limited others. You may not understand what I said by he limited others. I will show you an example. Let’s think there is a businessman who do not protect 5 components virtue but practice giving and doing charity. And in his businesses and companies he makes no holidays for his employees, he limits the freedom of his servants in various ways. Such a person may be a lion in the zoo. Because he limited the freedom of others he lost the freedom in the lion life. It did such formations when it was a man in a human world in a past life.

What happens to a mother or a father who unnecessarily harasses his or her children with a hateful mind? Due to their own sinful karmas that mother or father will not receive children in their next lives. That is the main effect such a karma gives. They will not come to happiness by seeing their own children. They will be childless in many future lives.

Do everything happens according to karmas? No. But birth consciousness and more than 95% of things in a life of a living being are due to karma. Some things like profession are certainly decided by karma. Also, the environment is certainly decided by karma.

What about a human being who lives in a desert country that has a harsh climate? Certainly, he is a person who destroyed nature in a previous life. A living being even believed it or not adds formations to his consciousness element by bodily actions, verbal actions, and by mental actions. Motive attribute of consciousness element is what becomes a karma when associated with either 3 roots of merits or 3 roots of sins. These 3 roots of merits category and 3 roots of sins category are also various attributes of consciousness element. The motive if does not associate with the above 6 attributes of consciousness element in the consciousness element; then it becomes only an empty action that gives no effect in the future. An example of such an action is walking.

What are the meritorious karma effects of giving water? All giving aways – all giftings give life span, beauty, pleasure, power and wisdom typically. However, some giftings give special effects too. Special karma effects of giving water are; not receiving mental and physical burning sensations, receiving activeness, receiving water wherever he is.

What are the meritorious karma effects of giving light? Special karma effects of giving light are; receiving light, receiving good eyes, receiving majesty, receiving the divine eye, receiving intelligence.

What are the meritorious karma effects of giving belts? Special karma effects of giving belts are; receiving various meditative levels, receiving the charming of trances, receiving friends that cannot be separated by others, others trusting the words of him, receiving a good sanity.

What are the meritorious karma effects of giving a needle? Special karma effects of giving needles are; receiving no suspiciousness, receiving a none-distorted body that has limbs correctly, receiving wealth, receiving a superior deep penetrating intelligence.

What are the meritorious karma effects of giving umbrellas? Special karma effects of giving umbrellas are; not getting hurt by heat and cold, receiving a fine skin that does not get smeared by dirt easily, receiving the honour of others, receiving a birth in a high cast of a high family such as royals, receiving a good mind.

What are the meritorious karma effects of giving garments? Special karma effects of giving garments or cloths are; receiving various good garments, receiving a beautiful skin, receiving a beautiful body, receiving a fine skin that does not get smeared by dirt easily, receiving discipline over sense organs, receiving shame attribute of consciousness element. If the gave thing is a robe to an ascetic he also receives a chance to become an ascetic.

What are the meritorious karma effects of giving food? Giving food will give almost everything to the giver. Special karma effect of giving food is receiving power. Those who want power, should give foods.

What are the meritorious karma effects of giving a house? Giving a house is equal to giving everything. So he will receive all the necessary things. Those who want all material things, should gift houses with equipments.

What are the meritorious karma effects of giving a medicine? Special karma effects of giving medicines are; receiving courage, receiving bodily pleasure, receiving mental pleasure, receiving protection from dangers, not receiving the grief of separation from dear ones, receiving good health or not becoming sick.

What are the meritorious karma effects of giving nice scents? Special karma effects of giving nice scents are; receiving good scents, receiving a wide famousness, receiving a super intelligence that realizes things instantly, coming pleasant things to him, he becoming pleasant to others.

What are the meritorious karma effects of giving crutches? Special meritorious karma effects of giving crutches are; receiving many sons, not receiving fear and intimidation, receiving all protections, receiving the inability to be overpowered by force by others, receiving many helps when he needs a help.

What are the meritorious karma effects of giving shoes? Special meritorious karma effects of giving shoes are; wherever he is – he receives the traveling comfort to go to the destination he wishes, receiving various comfortable shoes, not receiving sicknesses like paralysis, receiving comfortable vehicles, receiving supernatural powers if he someday become an ascetic due to another meritorious karma.

If I am angry for a small time what will be my karma? It may be a cut on your finger or a small injury that causes bleeding. The effect depends upon the motive.

In how many lives karma gives its effect? It cannot be said exactly. It depends upon the givers and receiver’s greatness of consciousness elements. A high powerful karma will give its results in 100000 great kalpas. Even in one great kalpa normally a being will have lives of more than a million. Even giving food to an animal gives effects approximately in 100 folds. The subject of karma is one of the 5 subjects that one should not think too much about. Only a reverend Omniscient One can know it fully. Because if another person thinks too much; there is a probability of he becoming insane. Omniscient Buddha himself has told about it.

One sees some ants in a sink and he knows if he washes dishes the ants will die, also he is unable to save the ants. Will he commit a sin when washing dishes? No. Because his intentions are for washing dishes but not for killing ants. Karma happens due to intention only.

How do the Sujata’s alms giving and Cunda’s alms giving give equal high results? Because the Buddha’s consciousness element attained many various trances and attainments after Buddha ate that food. Due to the power of attained various trances and special attainments in those 2 days the, Buddha’s consciousness element became extremely powerful than on other days.

On Black Magic:

Is black magic true? Yes, it is true. Black magic is a real thing.

What are the meanings of the pentacle used in black magic? In Black magic, the five corners of the pentacle represent the earth element, water element, fire element, air element, and the invisible inhuman being.

In Black Magic why do wizards and witches use blood and the name of the enemy or some thread or a piece of cloth used by the enemy? The inhuman being who goes for the mission needs a gift. Blood is the gift. The inhuman eats the smell of blood. The name or thread or a piece of cloth that was used by the enemy is for the identification of the target by the inhuman being.

Holy sir, how much of sinful karma is collected by a person who harms others by using black magic? It is a sin. They will be born in 4 categories of hell worlds to pay for their sins. Also using black magic is involved with other dangers. Taking a help from an inhuman being is like taking a help from a mafia member. Or it is like taking a help from a tiger or a venomous serpent. The person who took the help from inhuman beings will be used on various things by inhuman beings. Also at the death bed when that wizard or witch dies, these inhuman beings will appear to him or her and take him or her to their world. Inhumans know that when his or her final thought was placed on inhuman world, then after the death, certainly he or she comes to live with inhumans in equal form like them. Then inhuman beings make him or her a servant of them in the ghost world. Black magic is something often practiced by many sinful women. It is extremely dangerous living with these inhumans and taking their help. Inhumans are not like gods or goddesses. Inhumans have no fear or shame for doing sins. When these inhumans were human beings in their previous lives, that was the same nature of them. As humans they did sins. Now also they do sins. After this life because of their high sins; they go to great hell worlds from current living world.

If black magic is true, can you tell us how black magic works? Black magic is a secret art. A secret science. A dark art. Often those books which contain methods of black magic are called book of Shadows or use another similar name. Do you understand what is the meaning of shadow here. A shadow is an inhuman being. But some wizards and witches even do not know about it properly. Black magic uses inhuman beings by gifting them blood, meat, dead body parts, women’s menstruation dirt or fragrances for revengeful purposes. These are foods of most inhuman beings. They eat the fine odour that comes from those gifts. Black magic is an art that manipulates living beings of invisible worlds, invisible planes and takes their help to manipulate actions in visible world.

Can a charm powered by black magic damage the way of thinking of a person? Yes. It is possible. Black magic can influence a person’s mind. This is done in an indirect way because it is not possible to contact the mind by an inhuman. However, as fire has water for its cessation, there are ways for the cessation of the power of black magic. Concentration and wisdom meditations are such a way. The man who practices a concentration meditation can save himself from black magic and inhuman beings.

How does black magic manipulate the human mind? It happens when the wizard or witch gave the gift to the invisible inhuman being with a command. Then the inhuman being goes to the man that he should manipulate and give his body various pain. Inhumans can see our human plane because our plane is grosser than their plane. By giving various pains to the body of the human man and also changing the environment around him and also manipulating events; that inhuman being manipulates the mind of a human man. By using these indirect methods; the inhuman being tries to accomplish his mission that was commanded by the wizard or witch. If someone knows how to live without getting affected by these external things; he cannot be manipulated by inhumans. An example is a yogi.

How can we live without getting attacked by black magic? It is a good question that you asked me. Water causes the fire to extinct. The medicine causes the sickness to heal. Food causes the hunger to extinct. Like that, everything has an opposite thing in the universe. Do as much as meritorious karmas. Give those merits to tree gods, gods in that area, and to all other gods. Say may the gods will take my merits. Then gods help you in essential times by being grateful. Be highly virtues. Then primary gods give the security that they can give in the invisible worlds. Gods live in more finer planes than inhumans. Practice meditations. Do not take anger. Anger is something that inhuman beings love to see. Especially practice loving-kindness concentration meditation. Spread loving-kindness in all 10 directions. Practice it often. Then inhuman beings dislike to attack you. They neglect if some wizard or a witch gave a command to attack you. If your loving-kindness meditation is extremely powerful, then maybe inhuman beings instead of attacking you, they will attack the person who gave that sinful command by using black magic. Touch the consciousnesses of inhuman beings by your loving-kindness thoughts. Then they give you back loving-kindness to you. And they cannot come in front of you with a hateful thought.

What is the danger of reading black magic books? There are dangers. The first danger is the reader’s mind inclines to sinful actions. The second danger is the reader can harm himself or herself. I will tell you a true story to understand what I am showing you. Once a girl who was in her twenties did read a black magic book containing spells and various other things related to black magic. Then one day she uttered a spell that was in the book and went to sleep. She was in her room. Suddenly when she was on the bed she felt something entered into her or something fell on her and then immediately went away. However, she slept in that night. When she waked in the morning she discovered that small papers and some small lite garbage attracts to her body as they come by the wind. Like a magnet attracts iron nails. She could not stop this no matter what she did. Later she went to a Buddhist monk with her mother and father and somehow he cured her fully. What was happened in this incident is when she finished uttering the black magic spell, an invisible inhuman being took possession of her body. These are the dangers of reading black magic books.

What things can happen to the body of a man if a demon took possession? If a demon took possession of a human being these 4 things can be seen typically. They are; hardness of body, excess of water, heat, and lightness of movement.

Then, where will be the consciousness element of that man? If a demon took possession then the human man’s consciousness element comes and stays in a tiny area in the middle of the heart associating with the blood in the heart.

How many types of inhumans are there? There are many types of inhuman beings. I can name a few; ghosts, demons, spirits, goblins, gnomes, devils, fiends. Gods of darkness is a synonym for inhuman beings. Inhuman planes are either completely darkness filled or have less light conditions. The term gods of darkness is often mentioned in Black Magic Grimoires.

How to recognize if someone is attacked by a black magic charm or any other method related to dark magics? Such a person shows signs like; in his life time he has become sick due to a skin disease or has got a skin rash, there is a high heat around his stomach area, a hotness comes out from his mouth, sometimes when he walks he feels hard to move properly or the leg moves not to the intended place, anger comes to his mind without a proper reason, he becomes angry often, when he tries to go out from the house he feels a weird bodily pain, weird sounds come from his stomach, without a proper reason he dislikes his own house or staying place, he feels a stomach ache often, he may easily become sick, his body has a high heat, he feels a heavy sleepiness often, he feels a high abnormal weakness, his mind is always restless, he gets tired easily, he feels fear in front of humans or crowds, he dislikes to see others, in front of others he feels like he is trembling, when he walks he feels like he is going to fall, he has less memory, other people dislike him without a proper reason, he receives only bad luck in his many actions, sometimes he cannot understand his surroundings or sayings of other people clearly, he gets high lustful thoughts, he feels high lust, he feels he wants to awake in night, he may sleep in the noon often, he cannot think clearly, he feels no enthusiasm, he feels he cannot make a proper decision, he may like to eat meat often, he cannot concentrate his mind easily, he feels he is not in control of his own body, his mouth may stink, he becomes active when night comes, he feels no happiness, his mind troubles him, his tiredness has no reasons, he feels like he wants to go somewhere, if he faces an easy exam which is very sure about good results then he receives bad results only, he feels a weird feeling always like he needs to go to the toilet, he has to go to the toilet often, his mind likes darkness, he loves the darkness, he may sometimes show the behavior of an insane man. These signs signify if he is attacked by a charm that is powered by black magic and invisible inhuman being. Black magic almost always takes the help of invisible inhuman beings. The charm is created either by using blood or impurities that come out from vagina of a woman. These are main ingredients. Also, mix with other dirt. Sometimes they use a body hair or a head hair or a thread from a cloth that belongs to him. And often gives to a person through a food. Such charms with black magic are often done by enemies, jealous relatives, jealous neighbors, and women. Indeed it is often women who are almost always behind a black magic charm or hex. These charms are poisonous. Also, they stuck inside the stomach. These charms are often used to harm or to take revenge or to manipulate or to destroy his ability of working or thinking. Those people who use black magic are great sinners.

On Medicines:

Holy sir, can you tell us a medicine to remove a black magic charm which is inside the stomach? Okay. If signs signify such a problem, then you should drink fine sandless mud by liquefying it with water. The best fine pure mud for this medicine is the mud stuck to the furrow or plough. Drink continuously for 7 days till it gets removed from the body. You can create this medicine at your home. Take some soil from your garden. Then fill half of a vessel with that soil. Then add some water. Then mix them well by using your finger. Put your finger into it and draw lines in it, mix up well. All types of big or small stones and things like tree roots should be removed from the vessel. Then keep it closed for a small time. Now, most of the heavy mud has gone deeper and fine mud is staying on the surface level. Now get a cup, fill with water and then put your finger into the mud vessel and take creamy fine sandless mud by your finger and then put your finger into the water cup. Liquefy the mud into the water. And drink that water. For 7 days. The tiny earth element particles will remove the black magic charm in your stomach. I recommend taking one litre per day. And also to strengthen the weak body; start using the medicine of sages after 7 days of using this medicine. Another thing I should mention is nowadays many people take medication for mental sicknesses. But half of the amount of them do not have a mental sickness but they are attacked by an enemy by using black magic or by an inhuman being who is hateful. They do not have mental sicknesses. Also, a mental sickness can only be properly healed by a mental medicine, not by using physical medications. If something can be healed by resetting a physical thing, isn’t that sickness a physical sickness then. But also it is true that; according to body – mind works. And according to mind – body works.

What is the medicine of sages? Okay, I will give it too. If you have a very great pain in your body or if you are unhealthy; use the finest medicine of rishis, sages. This is it. After you slept when you wake up in the early morning the urine you out is the medicine of sages. This is how you need to use it, drink neither the first part nor the final part. Drink from the middle part, not more than 3 mouthfuls. You need to know the reasons. That is, because the first part cleans the urine tube you should not drink that part. The final part includes wasted particles, so do not use it too. It is the middle part which is clean. You can use the medicine of rishis for many sicknesses. This is a very powerful medicine. Use with faith. This is a panacea. For example, say you have a tooth disease, then keep urine in your mouth like 10 to 20 minutes. Do this for several days. More the time, it is better. You can use this medicine in various ways. It is also okay to rub this medicine outside of your skin if you have a skin disease. Use this wisely. You can use this medicine everyday. Another benefit of this medicine is it strengthen the body. If you use this everyday; you will not be sick. This medicine is the greatest medicine of all medicines. This is the panacea.

There are some of my friends who are addicted to masturbation while watching porn videos. Do you have any message for them for their goodness? Semen is the very essence of the foods and drinks we take. 1 drop of semen is made of 40 drops of pure blood. 45.2 litres of nutritious foods produce 1.1 litres of pure blood. That amount of blood produces 23.3 millilitres of semen. And every enjoyment of having sex means a loss of 17.4 millilitres of pure semen. Now it must be clear how irreparable loss you do to your body. This is a scene saw by the divine eye. It contains no fault. Too much sexual enjoyment steals your body strength. It makes your body weak. Know that. Also, porn videos are like a mirage. Do not be a fool. Strengthen your karma on dispassion by collecting merits related to dispassion.

Can you give us a powerful natural medicine to improve our memory and intelligence? Okay. I will give you a medicine that improves not only memory and intelligence but also concentration and immune system and unblocks nerves and heals nerves. To prepare this medicine you need the following ingredients. They are; Almond seeds in 600 grams, dates in 1 kilogramme, ginger in 200 grams, pure bee honey in 300 mililitres and pure olive oil in 300 mililitres. This is how you should prepare the medicine. Firstly you should crumble almond seeds or should make almond seeds like a powder. Secondly should remove the seeds in the dates. When removing seeds of dates you must be careful about not giving them any water or wetness. Thirdly you should crumble ginger or make a powder of ginger. Now take a vessel and first put dates and then almond and ginger into it and mix well. Be careful not to let enter any water drop or a wetness. Thereafter add bee honey and olive oil into the mixture. Now close the vessel tightly without letting in any moisture or air and keep it in a dry place for 40 days. After 40 days open up the vessel and start eating 2 tablespoons of the medicine 1 hour before you take the breakfast. I advise you to continuously take this medicine for 3 months for great results. There is no problem even if you use this medicine in your whole life.

Can you teach us another good medicine that we can use daily for good health? Okay, I understand what you are asking for. This medicine now I give to you is a good medicine that improves strength, durability and reacting against poisonous chemicals in the body. Take these 4 ingredients in equal amounts. They are; ghee, butter, either honey or jaggery or sugar made from sugar cane plant and bee honey. Put all these into an air tight container and mix well. Moisture must not go inside. Do not use a wet spoon for mixing. This mixture is that medicine. Once created you can keep it for a very long time. It is not necessary to use a refrigerator. Must use genuine ghee and bee honey. If do not use genuine ingredients; this medicine cannot be kept for a long time. In the morning, before the breakfast, take only 2 table spoons of this medicine daily. Never overdose this medicine. Over-dosing this medicine may harm the body. After taking this medicine you must drink a cup of hot water. This medicine is called ‘Chathu Madhura’. Also, this will prevent you from some other illnesses.

I have asthma. Can you teach us another natural medicine for asthma? If you have asthma drink goat milk daily. Asthma will be gone. Never to return.

What is the medicine for indigestion? Water is the medicine for indigestion. Drink more water.

What is your advice to a man who is addicted to alcohol? Tell him to go to an asylum and look at people who do various things by insanity. It is the thing that happens to him as the minimum effect of drug addiction when he came back to a human world from 4 categories of hell worlds. Not in one life but in thousands of lives. Those all insane people he sees did that same thing he is doing now. After living a very long time in 4 categories of hell worlds; now they are in this asylum.

What is the importance of a strong body? Because body and mind are interconnected, if the body is weak, the mind cannot be strong. You cannot develop willpower. Therefore developing a strong body and establishing a sound physical health is an important duty. Any hard work is possible only if your body is strong. Rishis advise a man to have a strong body.

On Gods:

Do gods exist in the universe? Yes. Gods exist. But none of them are almighty. Gods are nothing but living beings who did as much as meritorious karmas in their previous lives. They have luxurious mansions and vehicles. A chariot of gods works according to the mind of the driver god. Normally one god has at least 100 goddesses. Semen is created in the bodies of gods. They have sex with goddesses. Nevertheless, semen is not created in the bodies of brahmas and in the bodies of reverend Arahant monks. Because they live in dispassion in their entire lives.

How finer are the bodies of ghosts? They are very fine.

How finer are the bodies of gods? Very fine. Finer than ghosts.

Who is a brahma god? They are brahmas. Brahma gods is a synonym. They are a special type of gods who has finer forms, finer bodies than gods who live around earth or in 6 heaven worlds. Because of the exceeding fineness of their bodies; they have an extremely high life span. Also, the brahmas are extremely powerful than gods. All brahmas have supernatural powers. Brahmas were either rishis or none-returners in their previous human life.

Are there animals in god worlds? Yes. There are heavenly animals in god worlds. But they are not like our animals. They are extremely beautiful. They have a high life span, high beauty, high pleasure, and high power. These divine animals are people who practised giving away too much but did not care about protecting at least 5 components virtue. But in brahma worlds, there are no animals. Brahma worlds are pure worlds.

Can gods see brahmas? No. Bodies of brahmas are more finer than gods. Not even gods can see them. Also, their planes are different, finer and have a high distance between them. Because brahmas’ bodies are extremely fine; gods cannot see brahmas by their normal eyes.

Why there are 2 kinds of brahmas as form and formless? Form brahmas have a recognizable body. But formless brahmas do not have a recognizable body. Therefore they are called formless brahmas or bodyless brahmas. The fact is, they have a body. Consciousness element cannot exist without a form. However, bodies of formless brahmas are extremely fine. Their bodies cannot be recognized. Only by using the divine eye one can see their bodies. Their bodies are extremely fine and are created like from a mist or a smoke. With that mist-like body; they continuously meditate from their moment of birth to their death. They are unaware of anything else. They are in meditation posture and never change that posture till their death. That is their birth posture. They are spontaneous beings. They cannot do any other action besides the meditating. Also, they have no idea about their form and their world. Their consciousness element is always concentrated on the formless meditative level. And because of the extreme fineness of their bodies; they have the longest life spans in the universe.

In some photos we take, we see abnormal lights, what are they? On earth’s sphere, there live primary gods and inhuman beings who spread light from their bodies. Their bodies are illuminative. Light is a rare thing with inhumans. But all gods blazes in light. They are sometimes captured by cameras. That is the body light of them. That light’s most gross parts are captured by the camera. Like infrared light. But other things cannot be captured. The more finer parts cannot be captured by a human camera. Only by the divine eye one can see them perfectly. I can also explain the creation process of such primary gods. Let’s say there lives a person who does merits but an ayurvedic doctor who goes to forest for medicine plants or a furniture maker who searches for the core of any tree. When such a person comes to death most likely his final thought will be about a tree. Then instantly he dies and is born as a primary god in such a tree. He lives in a tree thinking this is mine. They are called tree gods.

Can we have some help from a tree god? It is possible. If you want a help from a tree god first thing is you should be a virtuous person by your normal nature. You cannot deceive a tree god. Then resolve 5 virtue precepts of lay men and start protecting precepts. Now go to a forest or an area where there is a huge tree that makes you feel “in this entire area this is the king of trees”. Normally such trees are the residence of a powerful god who has dominance over other tree gods who are living in that area. Then when you found the correct tree go to that tree. Clean around that tree if you can. You should first make the mind of the tree god happy. Then give a food to an animal in front of him. Thereafter go to the tree and knock the trunk of the tree respectfully 3 times and say “benevolent tree god! I am while protecting 5 virtue precepts gave foods to an animal. You take all merits, meritorious karmas I collected from this action. And please help me”. Then tell your problem to the tree. Do this continuously for 7 days and the tree god will definitely help you. If you suspect you are under a black magic attack, you can seek the help of tree gods.

How to be a god? Follow the doctrine of gods also known as theology. Which is; the shame for doing sins and the fear for doing sins. This is the doctrine of gods. Those who follow theology are sons of gods.

How to be a brahma? Attain form plane meditative levels or formless meditative levels. Also keep them with you without losing the ability to attain, till your death. I will tell you simply like this. If you want to be a god; practice correct theology which is the fear for doing sins and shame for doing sins. If you want to be a brahma; practice concentration meditations and attain form and formless trances. If you want to vanish from the universe and to end all woes; practice wisdom meditations and touch the extinction of existence element.

Can you show anything to prove the existence of invisible living beings? Okay, I will teach you an experiment. Do you see the light over there. That is a form. A form means it is created by 5 elements. Which are; the earth element, the liquid element, the heat element, the air element, and the space element. Now that light over there is visible to our eyes. Why. Because it is gross enough to be captured by our eyes. But do you think our eyes can capture all the lights in the universe. Do you believe that there exist lights which our eyes cannot capture. Yes, there exist lights that our eyes cannot capture. The lights which are more fine. Finer than the range which our eyes can capture. That means that form is finer. I now tell an experiment. When you went the home take your TV remote controller. On the head of that TV remote controller you will see a transparent LED bulb like thing. Keep pressing volume up button and watch the LED at the top of the TV remote controller. You will see nothing. Certainly. But take your mobile phone and open the camera app. Do what you did the same as before. But this time watch the LED bulb at the top of the TV remote controller through the mobile phone camera. Now you will see a light. When this happens you may come to the conclusion of the existence of other invisible worlds. That light you see is existing in the invisible world. You can never see that Infrared light by your normal eyes. Because that light form is finer than our world plane. Another thing I should mention is your mobile phone antenna can recognize mobile tower signals. But can you recognize those signals around you. If someone who never saw a mobile phone comes and says to you there exists nothing as mobile phone signals, is he correct. Therefore know that if anyone on earth refuses and does not accept the existence of invisible worlds and invisible beings because he cannot see or recognize; he is nothing but a fool. This same principle applies to the divine eye and all other invisible things.

What are the 6 heaven worlds where live gods? The sphere of 4 god kings also known as Chathummaharajikaya, the sphere of 33 god kings also known as Thavathinsaya – god king Shakra is the emperor here, the Yamaya heaven world – the god king Suyama rules this world, the Thusitha heaven world – the god king Santhusitha rules this world, the Nimmanarathi heaven world – here gods has many supernatural powers. They create what they want and take pleasure from it. For an example, if they want some special god or a goddess as a lover they create him or her and have pleasures as they want. The god king Sunimmitha rules this world. The final and most luxurious and most finer heaven world is Paranimmitha Wasawaththi. This world is ruled by god king Wasawarthi. God prince sinful Mara also lives there. Here gods are the most powerful gods in all heaven worlds. No other god in lower heaven worlds can see them. They have the finest bodies among other gods. The above gods and goddesses who live in heaven worlds are not primary gods and goddesses who live on earth or around the earth atmosphere. Also, I should mention no god is finer than a brahma. Okay. I taught you the heaven worlds systematically according to their body fineness.

In god worlds do gods become jealous of other more powerful gods? Yes. They become jealous. Sometimes the high jealousy cannot be tolerated by their fine light-like bodies and they instantly die due to the jealousy or hatred. Also, there are another type of gods who dies instantly when they forgot to take their food. They forget food time sometimes when they play without sanity. And their fine bodies cannot tolerate the loss of food for a long time, then they instantly die. The body vanishes without a remainder.

Are gods capable of changing their own bodies? Yes. Gods are capable of changing their own form. They have that supernatural power by birth.

What is the life of a god and a goddess? To be a god one should add high meritorious karmas into his consciousness element. I will tell you about a life of a god world named Thavathinsaya. In any god world; no woman can be a god king. A god king cannot be killed by enemies. He has the command over the god world till his death. Sometimes it can be changed due to an attack of another god king. Even then these gods cannot be killed. Gods are spontaneous beings. Gods have mansions. They either be born in empty mansions or receives a mansion with birth. I can show you an example for your understanding. Gods are born like extremely beautiful 20 years old young men. Goddesses are born like 16 years old extremely beautiful young girls. The beauty of gods and goddesses is unthinkable, unimaginable to a human being. This what I said is an example only. When a god becomes spontaneously; he receives garments, jewelleries, crowns, and all else instantly at the moment of his birth. They have very fine bodies. Due to the fineness of their bodies, they are invisible to us and have a very long life span. These female goddesses only live in god worlds. There are no women in brahma worlds. All brahmas are men. Gods and goddesses live in passions. But brahmas live in complete dispassion. Gods and goddesses behave as groups. Brahmas behave in solitude. They either walk alone or sit alone and attain and stay in meditative levels. They do not even waste their time by talking with another brahma. If they talk to another brahma, it is always because of an important thing. Otherwise talking is rare among brahmas. But gods and goddesses are playful. They even have sex with each other. One god has at least 100 goddesses. These goddesses have no trouble on bearing children. All garments or anything of gods and goddesses; never become unclean. Heaven worlds are always filled with bright light. Gods and goddesses have the supernatural power of changing their form. They have divine foods. Also, they have a limited type of divine eye that can show past upto 7 lives or future upto 7 lives. Also, their divine eye can see distant things. They get a divine eye by birth and it is not as powerful as the divine eye distinctive intelligence or the divine eye of a brahma. Also, their normal eye can penetrate walls. Also, they can do mind reading. Also, they have teleportation. When they ate that their divine foods, they are absorbed completely by nerves, by bodies, and nothing is left as excrements. Their bodies have no such problems as us humans. Another thing I should mention, there is another thing if a god thinks about a particular food he instantly receives that food's flavour. There is nothing for them as going to a shop and buying a food. What they think is received to them instantly. Also, vehicles of gods work according to their minds. The extreme pleasures of these heaven worlds are unimaginable. Unthinkable. If one compares the pleasure of a human emperor with a servant god of a high god; the human emperor’s pleasure is like a small pebble and the pleasure of that servant god is like this great earth. Now understand the difference between us and them. All god worlds have parks and various places for fun. What they often do is playing with each other or loving each other or playing with musical instrument that they like or do any kind of fun activities. Because they do not need to do a job like us humans. Celestial worlds of gods are fun worlds. What they want is instantly received. Also, gods and goddesses in high heaven worlds have superior supernatural powers compared to lower-level gods. By those powers, they can create mansions as they like, lovers as they like, other various things as they like. And they take pleasure from created things by supernatural powers. Lower heaven worlds gods and goddesses who do not have that supernatural powers have to take pleasure from things which they received at the moment of their birth. If you acquire the distinctive intelligence of the divine eye; you can see the truth.

Do aliens exist? Yes, aliens exist. There are extraterrestrial worlds. It is possible to see them by using divine eye intelligence.

How developed are their technologies? The technology of some alien worlds is higher. Some are lower than us. It is true that they have high-speed ships.

Can some highly developed aliens influence our earth with their technology? Yes. There is a probability. It is a possible thing.

On Ghosts:

Is it true. Do invisible beings protect human beings? Yes. Primary gods around the earth and inhuman beings normally protect those who are dear to them. Often they are mother or father in a previous life or in this present life of the human being. Or grandparents. Also, they may be dead any relative who had a connection to the human being in this present life or in a past life.

Are there ghost animals such as ghost cats? Yes. There are ghost animal kingdoms and there are even ghost mosquitos.

At what times ghosts become active? All most all inhumans love darkness. Therefore they are naturally active at the night.

What is meant by the word “world”? What blemishes, what comes to destruction, what gets damaging; is the world. The eye blemishes, comes to destruction, gets damaging. Forms, the eye consciousness, the touch, contact of eye, any good or bad sensation due to the touch, formations, perceptions, consciousness; blemishes, comes to destruction, gets damaging. It is the world. Also in a simple way, I can say as; the place that happens unthinkable things is called the world.

How a spontaneous being is created? The universe is vast. In the universe everywhere are these 4 elements which are the earth element, liquid element, heat element and air element. Now let’s think an animal becomes a ghost. Then animal's consciousness goes from here to an environment of a ghost world which means a place where ghosts live. A place where ghosts receive appropriate sensations according to their karmas. And in that place because of the extreme power of consciousness element and its karmas; 4 elements around that area becomes like a cyclone and circulating around the consciousness element creates the form of the ghost. These things happen instantly. It is an extremely unthinkable speed. That is why it happens like instantly. As we place an object in front of a mirror and then instantly mirror shows its image; these spontaneous beings are created instantly with a complete grown body, with all limbs. Only a person with the divine eye can see this. Consciousness is like a power, an energy, a speed. Something like AC current if I can show as an example. But electricity is created by heat element and other 3 elements. That is why we feel the electricity to our limbs. Truth is; there is nothing in the visible world to compare to the consciousness element. Truly consciousness element is a speed.

Is it possible due to a ghost, one may not improve his health? Yes, it happens. It is possible. For example, a ghost may lick an injury of a human being every day. Then the wound will not heal.

Is it true inhuman beings do not like it if a man acquires psychic powers? Yes. Inhuman beings are very jealous if a man obtains supernormal powers. Specially they are afraid if a human can see how and where they live by divine eye. Therefore they sometimes disturb a human being who tries to go forth on the spiritual path. But why we humans should care about these inhuman beings and their thoughts. We must do what we should do because we are stronger than them. Never show fear to ghosts and other inhumans. Fear tactics are their greatest weapons.

Are these all human beings were humans in their past life too? No. Not at all. Most people come from hell worlds into a womb. Most people come from ghost worlds into a womb. Most people come from animal worlds, they were insects, worms, birds, ants, and various other animals. Most people come from Asura inhuman worlds into a womb. Their consciousness element came into a human woman’s womb. Very few humans come back again into a human woman’s womb. An extremely few gods and brahmas come into a human woman’s womb. So the being who came from a hell world shows the nature of his previous life style, because of the long time he spent in that world now somethings have become like habits. Such a human will show a willingness to fire, high anger, and willingness to sinful actions. A being who came from a ghost world will show habits like willingness to darkness and high greed or passion. A being who became a human coming from an animal world will show habits he formed in that world. In the world’s entire population; it is extremely a few amounts of humans who became humans coming from all human worlds, god worlds and brahma worlds. I calculated all beings together that came from all the above 3 categories of worlds. That is another reason to be this human world very distorted now. Earth’s human world’s environment is getting bit by bit bad, making it suitable for beings who have less merits to be born as human beings to become humans. Such humans do not have high human qualities. There is another thing I should mention. Children who were born after year 2000 have many distorted natures.

Can you tell us the size of an embryo? Okay, put a hair into an oil pot and take a tiny drop of oil. It is the size of the embryo. It was the size of your body before. And after some weeks there become 5 tiny muscles in the embryo. By those 5 tiny muscles one becomes the head, 2 muscles become hands and the other 2 muscles become legs. That was the nature of all human beings before they grow. And they have no idea about it later. Also, there is another thing that I should mention. The size of the embryo at the time of consciousness element’s coming, is extremely micro. Then it can only be seen by using the divine eye.

Does a baby feel what the mother thinks? Yes. The baby is connected to the mother by umbilicus. What she eats goes to the baby by umbilicus. If she eats a spicy food that would hurt him. If she drinks extremely cold water that would hurt the baby. If she spends those days with lustful thoughts, that affect the mentality of the baby wrongly. Such a baby when grew up may have high lust – high lustful thoughts. If she spends those days with dharma that affects the mentality of the baby goodly.

There are some people who faced deadly accidents and survived. Some of them say I saw a great white light, I saw a great yellow light, I saw a great rose light. What is that? It is a divine perception shown by their own meritorious karmas. If they somehow died at that moment, their consciousness elements were ready to go to a god world. That means to receive a form of a god. That’s it.

On Friends:

What is the importance of having many friends? It is extremely important for lay people. Friends help us in our calamitous situations.

How to recognize real friends? It is a good question. I will teach you a few things about friends. There are 4 types of bad friends. They are; the person who becomes a friend just to take something from you, the friend who only treats you by the words, the friend who agrees with other’s both bad actions and good actions, the helper to the hell. These 4 are them. These are not real friends but they are disguised as real friends. The first one becomes a friend with you to take from you and not to give something to you or to give you a very small thing and take something big from you. The second one treats you by words only. If you asked him or her for something they will tell you something like “oh I could give it to you if you asked for it yesterday”. Such a disguised friend will not give any real help to you but will cover themselves by words. The third bad friend who poses like a real friend says yes to whatever you do. The fourth friend helps you only for sinful and wrong actions. He is unrighteous and helps you to be born in a hell world. Now, you should abandon these 4 persons who are posing like real friends. If someone helps you in need, if someone stays with you equally in your good and bad situations, if someone teaches you the path to progress, if someone has mercy for you; they are, there latter 4 are your real friends. The wise man associates with these 4 real friends. If one gives to the friend things which are hard to give, if one does hard things for the friend, if tolerates wrong sayings said by the friend due to anger or mistakes, if tells his secrets to the friend, if conceals secrets of a friend like his own, if does not abandon the friend in any calamity, if does not demean the friend because he is poor; if anybody has these 7 qualities; he should be associated with by the searchers for friends.

What are the signs of a fake friend? The fake friend signifies these characteristics. They are; when sees the other; the fake friend is unhappy, when the other talks; fake friend does not talk as an encouragement, the fake friend associates with the enemies of the other, when the other looks at him; the fake friend looks away, when the other talks; fake friend opposes, the fake friend does not associate with the real friends of other, when others blames to the friend; fake friend praises them, when others tell goodness of the friend; fake friend opposes or disturbs them, the fake friend does not tell his secrets to the other, the fake friend reveals the secrets of the other, the fake friend does not tell the goodness of other’s actions, the fake friend does not praise the intelligence of the other, the fake friend likes the decline of the other, the fake friend dislikes the progress of the other, when received some rare or a delicious food; the fake friend does not remember the other, when received something good; the fake friend does not think about the other as “it is better if my friend too receive this” by mercy – he has no mercy to the other. The fake friend has these 16 characteristics. The wise man seeing these characteristics; recognizes the fake friend.

How to recognize a silent enemy who poses as a friend? There are 4 signs. They are; when sees you he or she does not chat with you pleasingly – does not ask you how are you doing, on seeing you does not come a smile onto their faces, when sees you does not look at you pleasantly by bright eyes and on seeing you they are unhappy. These 4 signs signify the hatred in the mind, therefore the enmity.

What is the danger of becoming an enemy of many? It is this, even the biggest elephant can be destroyed by a multitude of small animals. It is dangerous to be an enemy of many.

What are the effects of becoming a traitor to a friend? The great sinner who became a traitor to the friend receives skin rashes and skin diseases in this present life. Later, that sinner is born in a hell world. If one does not become a traitor to the friend; he receives many foods even though he is far away from his home, many people depend upon him, he is adored whatever country or wherever he goes, enemies do not attack him, even the king does not consider him as a low man, he overcome all his enemies, the man who is not a traitor to the friends goes out and listens to the talks of others talking about his goodness and comes back to the house with a happy mind, he becomes high among his relatives, if someone does not become a traitor to the friends, he by treating others; gets treated by others, if someone does not become a traitor to the friends, he by adoring others; gets adored by others, he receives many praises in front of him and receives a wide reputation, he comes to many companions. The sinful man who became a traitor to the friend, does not receive them.

What is the most dangerous threat to a friendship? It is listening to slanders. Do not listen to slanders.

On Wisdom:

Did you practice wisdom before you become an ascetic too? The worldly wisdom! Yes, I did. Not only that, I developed physical bodily strength. I will share some information with you about my lay life. The life when I was a much younger person. A real man must have high body strength. It is a must. A man can easily acquire up to 3 times the strength of a woman if he has not a special sickness. He should know how to develop strength and endurance. Weight lifting is one good way to develop strength. Having a strong and healthy body is essential for a active wisdom. It was a part of my own self explorings into Intelligence. I will show you some secrets that give wisdom and help to progress wisdom. A wise man must have providence. He must see a long-range, a long distance. This is the 1st mechanism of a wise man. Before he does anything he should consider 4 things carefully. They are; the ability of his body strength, the ability of his knowledge, the ability of his power, and the ability of his Intelligence. If he lacks any of them, he should develop it to the necessary level, and then at the perfect time; he should act according to a carefully considered plan. This is the 2nd mechanism of a wise man. In order to be wise; a man should know nature and natural laws and also recall them often. He can armour him on this matter by learning scriptures and their teachings of wise ancient men and Dharma. This is the 3rd part of a wise man. Again, in order to be wise; have well disciplined 6 sense organs. He can armour on this matter by avoiding what should be avoided like music, and by protecting virtue, and by practicing meditations. Things like music distract the mind and destroy sanity and wisdom. Even if one wants to listen to music; have sanity on its true nature and keep a limit. This is the 4th part of a wise man. Again, in order to be intelligent; see, learn the methods of other wise men, examine closely their paths. This is the 5th part of a wise man. Again, in order to be intelligent; behave in a middle ground neither becoming tough always nor becoming soft always. This is the 6th part of a wise man. Again, in order to be wise; do not overly attach to anything or any person. This is the 7th part of a wise man. Again, in order to be wise; avoid excessive thinking and be calm and be fearless. This is the 8th part of a wise man. Now there is a thing I should mention, one must not be fearless as a fool. Indeed there are things in the world that one must have fear of. Remember, scrutiny ends fear. A fool may be fearless due to his foolishness. I do not mention such a fearlessness here. Again, in order to be wise; have a healthy strong body. This is the 9th part of a man. Again, in order to be intelligent; learn to read people. Learn to read the minds of men and women. As an additional help, I will tell you a few things. You can check a person by his or her past and present actions. See many areas of that person. That person may behave similarly in other areas too. By scrutinizing how did that person behave or does behave in many areas, many duties, and many actions of that person’s life; it is possible to know and calculate that person’s hidden nature and the way of dealings, methods of acting, and abilities. Knowing minds is a key thing for a wise man. This is the 10th part of a wise man. And again, in order to be wise; seek the counsel of other wise men. Take their advises. This is the 11th part of a wise man. And again, in order to be wise; one should learn many arts and sciences. This is the 12th part of a wise man. And again, in order to be intelligent; avoid fools and befriend wise men. This is the 13th part of a wise man. And again, in order to be wise; live in a clean environment as a clean man with clean garments and other things. And again, in order to be wise; have a concentrated mind. Concentration meditations help for this matter. This is the 14th part of a wise man. And again, take foods and medicines that help wisdom. This is the 15th part of a wise man. And again, collect as much as meritorious karmas, specially wishing for wisdom. And again, maintain a mind of dispassion and non-hatred. This is the 16th part of a wise man. And again, think. Specially think deep matters and also do all actions after carefully thinking. This is the 17th part of a wise man. In these ways, the worldly wisdom can be developed. Knowing perfectly as it is, knowing from all sides, knowing both the outer and inner, knowing even the finest thing by coming to finest and deepest places; these 4 are the characteristics of wisdom. However only a man who has a powerful birth-consciousness which is created by a fully 3 rooted karma can develop supramundane wisdom to its ends. Even in the worldly wisdom; a man who has such a powerful birth-consciousness goes beyond the other people. Wisdom can be divided into 2 categories as mundane wisdom and supramundane wisdom. Also, there are other ways of categorising wisdoms. I will now teach what disturbs the wisdom. Mainly 5 dark covers of the mind disturbs the wisdom. They are; the cover of love aka feasting sense organs, the cover of hatred, the cover of drowsiness and laziness, the cover of uneasiness and repentance, the cover of uncertainty. From them, the cover of love and the cover of hatred are the most disturbing things to the wisdom. Also, there are other factors that disturb wisdom too. They are; having unwillingness, becoming late, doing actions inefficiently, laziness, excessive attachment to associate with crowds and friends, excessive sleeping, not examining each and every situation and thing, not trying to develop intelligence, thinking wrongly, taking wrongly, not asking or taking advises from wise others, not using body correctly, having an uncalm mind, associating with fools, not associating with wise men, disrespecting himself by himself, having already decided various facts wrongly, numbness of mind, excessive body heat, karma. These 20 factors also disturb one’s wisdom. One should use intelligence continuously in life to develop intelligence. The salient characteristic of wisdom is seeing as it is. The manifestation of wisdom is not becoming ignorant. The function of wisdom is illuminating what should be known. The near cause of wisdom is concentration.

Does it help putting a natural oil onto the scalp for the development of wisdom? Yes. Put a good natural oil and massage the head perfectly for about 10 minutes. This action unblocks and refreshes nerves. This action helps to the progress of intelligence.

What is your advise to a king who rules a country? Okay. The king who rules a state must abandon these 6 qualities. They are; untruthfulness, anger, high gaming, high sleeping, unchecking and not knowing limits. These qualities if not abandoned brings danger upon a king. Also, he should try to do these 2 things. That are; continues trying on obtaining prosperities that are not yet obtained and securing what is already obtained. The statecraft is a vast subject. The man who wants to keep himself in a high position without letting ruination come upon him must neither be soft nor be rough. He should maintain himself in the middle, in a sober state. He should be neutral. In this world, the man who has a great soul has these 5 powers. They are; the power of body strength, the power of wealth, the power of ministers also known as the power of followers/friends, the power of having a birth in a high family generation, and the power of wisdom. I told you the powers systematically. Hence the 2nd power is a great power than the 1st power. The 5th final power is the highest power of a man who has a high soul. The man who has these 5 powers is magnificent.

Which man can defeat his enemies? The man who has truth, subtle fine wisdom that shows the real status of each thing, unstoppable effort, sacrificing self; wins over his enemies. And again, the man who has skilfulness, fearlessness, wisdom; defeats his enemies. Also, the man who has many friends can defeat the enemies.

How should a man live on earth? Cleverly and appropriately to be behaved on earth a man must have wisdom. If he does not has wisdom he should go to wise men and learn from them. Specially learn the laws of nature. If you are a householder never make your wife common for other men as she is for you. Do not eat very delicious foods without giving to others. Protect 5 components virtue. Never be late for everything. Do not easily trust people. Have many friends. Having many friends is essential for a householder. Do not be arrogant but be humble. Avoid from doing sins. Speak sweet words. Abandon base ignoble people. Do not believe in slanders. Try to get understanding and to be wise. Know how to do things properly. Finish what you start. See a long distance always. Do not see a close range. Know how to treat parents. Know how to treat wives and children. Know how to treat friends. Know how to treat relatives. Know how to treat teachers. Know how to treat ascetics. Know how to treat the government that protects you. Know how to treat gods and invisible beings. Give alms to ascetics. Collect as much as merits you can. Do not associate with the wrong persons. Do not associate with false friends. Do not associate with people who do not have gratitude. Associate with virtuous persons with respect. Associate with wise persons with respect. Ask what is correct and what is wrong. Behave according to Dharma. Dharma protects the man who behaves in Dharma. Dharma brings pleasure to the man. He who behaves according to Dharma will not be born in a woeful state. Protect yourself.

Whom should one trust? If you see someone then instantly feel that person is trustworthy; you can trust that person. However, trust neither who can be trusted nor who cannot be trusted. Because of trust; fear arises. Do not trust the person who did a wrong once. Do not trust the liar. Do not trust the highly selfish person who cares only about self. Do not trust the person who is in undue calmness. Do not trust persons who change their minds often. Do not trust persons who befriend with you, to harm you later. Do not trust persons who do wrong actions, who destroy everything if get a chance, who do not give certain talks, who are like a concealed double-edged sword. Some people come with sweet words, try to be your friend wishing to cause you some harm. Do not trust them too. Do not trust women who are beyond morals. Do not trust women who arouse lust in the minds of fools. Indeed! Never trust all women. Do not trust the old friend who is now a thief due to that old friendship. Do not trust the king or your superior thinking he is my friend. Do not trust a woman even if she is a mother of 10 children. Do not trust the wife thinking she loves me much. The man who deals with fire, tusker, serpent, king, and all women; must always do that with a high sanity. It is very hard to know their minds/ways.

Whom should one tell secrets to? It is always better to keep the secret as a secret. Uncovering secrets is not praised by wise men. The wise man tolerates without telling the secret, becoming unbreakable. He may or may not tell the secret when he achieved his wish. Should not uncover the matter that should be covered. Protect it as a treasure. Do not tell secrets to women. Do not tell secrets to enemies. If someone can be influenced by using gifts or fear; do not tell secrets to him either. Do not tell secrets to the person who talks to others posing as a friend and attracts their minds while having some other ulterior motives in his mind. Indeed! Do not tell the secret to anyone. If told the secret out to another person, then have to tolerate everything of that person like a servant of that person. If knows the secret of a man by a number of people; he has fears according to that number. Therefore wise men do not praise revealing secrets. If talks a secret discussion; do it in the daytime in a place where all directions are empty from people and clear to see an enough long distance. There are people who listen to secrets in the nighttime in the darkness. Therefore do not talk secret discussions in the nighttime. Such a secret discussion may not work.

In a business who should be promoted to a management position? The person who has these 5 qualities is suitable for a management position. Those qualities are; protecting 5 virtue precepts of a lay person, cleverness in actions, perseverance, intelligence appropriate for each places, loyalty.

My mother and father are very old, how should I take care of them? By teaching them the path of entering heaven. Taking care of your old mother and father and also feeding them when they are old is a path to acquire many meritorious karmas. So help them. Feed them. They are our first teachers. Mother and father are the ones who raised you. Also, teach them Dharma. Give them Dharma books. Make sure they will be born in one of 6 heaven worlds after their death. I will now tell you the advices of king Janasandha, who lived thousands of years ago when the human life span was 10000 years long. These are his advises; the person who when young didn’t earn money comes to repentance when he is old by thinking “o when I was young, when I had strength, I could not earn or save money. Now I am not strong, now I am unhealthy, alas! I was late”. The person who didn’t learn something when he had time, when he could, comes to repentance later by thinking “alas! When I was a child, when I had time to learn, I didn’t learn anything necessary, alas! Now it is hard to live”. The person who did wrong things comes to repentance at his death bed by thinking “In the past I was so cunning, I deceived people, I stole other people’s goods, I spoke slanders, I took bribes, I was cruel to beings, Alas! I was wrong, I did sins”. The person who did high sins comes to repentance at his death bed by thinking “In the past, I killed living beings, I did many sins, I was very cruel, I didn’t keep a good heart towards beings. Alas! I was wrong, I did high sins”. The person who had sex with other people’s wives comes to repentance later by thinking “There were many women without husbands, but I had sex with other people’s wives, Alas! I was wrong, I did sinful deeds”. The person who had the capabilities to give, comes to repentance later at his death bed by thinking “I had necessary things for giving, I had foods, yet I did not give anything to anyone, Alas! I was wrong, I was a miser, I did not collect merits”. The person who did not take care of his parents comes to repentance later by thinking “In the past I had strength, I had money, yet I did not feed my old mother and father while I could, Alas! I was wrong”. The person who was disobedient to his father comes to repentance later by thinking “o I was disobedient to my father who was my teacher, my adviser, who gave me many tasty things which I liked, who fed me when I was a small child, Alas! I was wrong”. The person who did not associate with ascetics while he can, comes to repentance later by thinking “When I could I didn’t associate with learned wise virtuous rishis, monks. I had time. It would be good if I could listen to their words, Alas! I was wrong”. The person who did not do meritorious karmas comes to repentance later at his death bed by thinking “o it is good if I behaved in Dharma while I could, it is good if I associated with wise and virtuous people, it is good if I did many merits while I had time, Alas! I was wrong, I did none of them”. The person who did not complete these 10 facts comes to repentance later. These were the advises of king Janasandha.

Holy sir, what are the qualities of a wise man? He who is prepared for the future and he who deals cleverly with any situation that may arise are the both happy persons. But the fatalistic man who wholly depends on luck is ruined. He whose actions are disorganised has no happiness either in the midst of men or in a jungle. A real man has 19 qualities. They are; having disciplined 6 sense organs, having superior Intelligence, having a huge knowledge, truthfulness, generosity, tolerance, confidence, virtue, incapability to be charmed by women, not becoming a slave of women and passion, high body strength, not becoming a slave of sleep, fearlessness, having no sorrow, kindness, extreme perseverance, sanity, finishing the started task and if he is a layman then having many friends are qualities of a real man. Also, I can teach you a teaching of an ancient very wise man. That is; Understanding what ought and what ought not to be followed, and what is good and what is bad, is most excellent. And when understood, it leads to an understanding of things in their proper perspective. Those men who are happy in this world are, who are generous towards their relatives, kind to strangers, indifferent to the wicked, affectionate to the good, shrewd in their dealings with the base, frank with the learned and wise, courageous with enemies, humble with elders and stern with the wife. The unthinking spender, the homeless urchin, the quarrel monger, the man who neglects his wife and is heedless in his actions – all these will soon come to ruination. Those who are destitute of learning, penance, knowledge, good disposition, virtue, and benevolence are brutes wandering the earth in the form of men. They are burdensome to the earth. He who possesses intelligence is strong. How can the man that is unintelligent be powerful. The wise student should completely renounce the following eight things – his lust, anger, greed, desire for sweets, sense of decorating the body, excessive curiosity, excessive sleep, and excessive endeavour for bodily maintenance. One destitute of wealth is not destitute, he is indeed rich if he is learned; but the man devoid of learning is destitute in every way. We should carefully scrutinize that place upon which we step, we should drink water which has been filtered, we should speak only those words which have the sanction of the wisdom, and do that act which we have carefully considered. What good can the scriptures do to a man who has no sense of his own. It is as a mirror to a blind man. The beggar is a miser’s enemy, the wise counsellor is the fool’s enemy and her husband is an adulterous wife’s enemy. Low-class men desire wealth only. Middle-class men both wealth and respect. But the noble lay people, honour only; hence honour is the noble man’s true wealth. Moral excellence is an ornament for personal beauty; righteous conduct, for high birth; success, for learning; and proper spending, for wealth. Beauty is spoiled by an immoral nature; noble birth by bad conduct; learning, without being perfected; and wealth by not being properly utilised. A wise man should not reveal his loss of wealth, the vexation of his mind, the misconduct of his own wife, base words spoken by others, and disgrace that has befallen him. The happiness and peace attained by those satisfied by the nectar of spiritual tranquillity are not attained by greedy persons restlessly moving here and there. One should feel satisfied with the following three things; his own wife, food given by providence, and wealth acquired by honest effort. An elephant is controlled by a goad, a horse by a slap of the hand, a horned animal with the show of a stick, and a rascal by a punishment. Accumulated wealth is saved by spending just as incoming fresh water is saved by letting out stagnant water. The life of an uneducated man is as useless as the tail of a dog which neither covers its rear end, nor protects it from the bites of insects. Those born blind cannot see, similarly blind are those in the grip of lust. Proud men have no perception of evil. And those bent on acquiring riches see no sin in their actions. A father who is a chronic debtor, an adulterous mother, a disobedient wife, and an unlearned son are enemies in one’s own home. A thing may be dreaded as long as it has not overtaken you, but once it has come upon you, try to get rid of it without hesitation. Charity puts an end to poverty; righteous conduct to misery; discretion to ignorance; and scrutiny to fear. The chaste women are envied by the adulteresses; beautiful ladies by ugly ones; rich men by the poor and the learned men are envied by the foolish men. A single son endowed with good qualities is far better than a hundred devoid of them. For the moon, though one, dispels the darkness, which the stars, though numerous, can not. A still-born son is superior to a foolish son endowed with a long life. The first causes grief for but a moment while the latter like a blazing fire consumes his parents in grief for life. They alone are sons who are devoted to their father. He is a father who supports his sons. He is a friend in whom we can confide, and she only is a wife in whose company the husband feels contented and peaceful. Wise men should always bring up their sons in various moral ways, for children who have knowledge of natural laws and are well-behaved become a glory to their family. Those parents who do not educate their sons are their enemies; for as is a crane among swans, so are ignorant sons in a public assembly. Many a bad habit is developed through overindulgence, and many a good one by chastisement, therefore beat your son as well as your pupil; never indulge them. Avoid the person who talks sweetly before you but tries to ruin you behind your back, for he is like a pitcher of poison with milk on top. Do not put your trust in a bad companion nor even trust an ordinary friend, for if he should get angry with you, he may bring all your secrets to light. Do not reveal what you have thought upon doing, but by wise council keep it secret being determined to carry it into execution. He who befriends a man whose conduct is vicious, whose vision impure, and who is notoriously crooked, is rapidly ruined. The friendship between equals flourishes and it is good to be business-minded in public dealings. Even a learned man comes to grief by giving instruction to a foolish disciple, by maintaining a wicked wife, and by excessive familiarity with the miserable. Learning is like a cow of desire. It, like her, yields in all seasons. Like a mother, it feeds you on your journey. Therefore learning is a hidden treasure. Learning is retained through putting into practice, family prestige is maintained through good behavior, a respectable person is recognized by his excellent qualities, and anger is seen in the eyes. Scriptural lessons not put into practice are poison, a meal is a poison to him who suffers from indigestion, a social gathering is a poison to a poverty-stricken person, and a young wife is poison to an aged man. Consider again and again the following: the right time, the right friends, the right place, the right means of income, the right ways of spending, and from whom you derive your power. As long as your body is healthy and under control and death is distant, try to save your soul; when death is imminent what can you do. As is the will of providence, so functions one’s intellect; one’s activities are also controlled by providence, and by the will of Providence one is surrounded by helpers. As gold is tested in four ways by rubbing, cutting, heating and beating; so a man should be tested by these four things; his renunciation, his conduct, his qualities, and his actions. The poor wish for wealth; animals for the faculty of speech, communication; ordinary men wish for heaven; and godly men for supreme liberation. Conciliate a strong man by submission, a wicked man by opposition, and the one whose power is equal to yours by politeness or force, conciliate a covetous man by means of a gift, an obstinate man with folded hands in salutation, a fool by humouring him and a wise man by truthful words. It is better to be without a kingdom than to rule over a petty one, better to be without a friend than to befriend a rascal, better to be without a disciple than to have a stupid one, and better to be without a wife than to have a bad one. Knowledge is preserved by diligent practice; a king by conciliatory words and a home by a dutiful housewife. Learn one thing from a lion; one from a crane; four from a cock; five from a crow; six from a dog; and three from an ass. The one excellent thing that can be learned from a lion is that whatever a man intends doing should be done by him with a whole-hearted and strenuous effort. The wise man should restrain his senses like the crane and accomplish his purpose with due knowledge of his place, time, and ability. To wake at the proper time, to take a bold stand and fight, to make a fair division among relations, and to earn one’s own food by personal exertion are the four excellent things to be learned from a cock. Union in privacy with own wife, boldness, storing away useful items, watchfulness, and not easily trusting others; these five things are to be learned from a crow. Contentment with little or nothing to eat although one may have a great appetite, to awaken instantly although one may be in a deep slumber, unflinching devotion to the master, and bravery; these six qualities should be learned from the dog. Although an ass is tired, he continues to carry his burden; he is unmindful of cold and heat and he is always contented; these three things should be learned from the ass. The man who will practice these 20 characteristics will become invincible in all his undertakings. By means of hearing one understands Dharma, malignity vanishes, knowledge is acquired, and liberation from material bondage is gained. A man is born alone and dies alone; and he experiences the good and bad consequences of his karma alone; and he goes alone to hell worlds or the heavenly abodes. These are some advises of ancient wise men. And also know that; he who blasphemes wisdom, who blames scriptures, who ridicules the life style recommended by the rishis and wise men, and who derides men of peaceful temperament; come to grief unnecessarily. Those who seek wisdom should look at tall, high places.

What else on wisdom? The wise man who earns wealth should divide it into 4 parts. 1 part should be used for his necessary things. Another 1 part should be saved for a calamitous situation. The other 2 parts should be invested wisely. Should learn things related to wisdom. Should behave cleverly on earth. Should be shrewd. Should learn dharma. Should behave according to Dharma. A householder considering necessities of mother and father, wives, children, servants, relatives; should make them happy. A householder should treat his friends well and make them happy. Should treat dead relatives (those who specially went to inhuman states) and gods and invisible beings by giving them merits. By doing so, he should make them happy too. Should use the wealth without being a miser. Should pay the taxes of the government. Should treat visitors. Should help virtuous persons. Such a man is called a man with wisdom. And again listen, what is done by the man’s own wisdom may often bring good results. What is done by the wisdom of clever teachers may often bring excellent results. What is done by the wisdom of women may often bring ruination. What is done by the wisdom of people who are visible here and there often brings death. Learn natural laws.

What can you tell about anger? From anger comes delusion. From delusion; the loss of memory. From loss of memory; the destruction of discrimination. From destruction of discrimination he perishes. Therefore, saints advise not to be a slave of anger. Furthermore, those who come to anger often; be born in lower realms, woeful worlds in the universe.

On Women:

Why do women have many enemies? It is due to their own karma. If someone is born in the female gender it is due to 3 facts. They are; high lust, will for the female gender, having sex with other people’s wives or men other than the husband in past lives. Because of these 3 facts; one becomes a woman. The high lust factor affects indirectly. The willingness to be a female and having sex with other people’s wives affects directly. If any man has sex with other people’s wives he must like to be born as an eunuch or a woman in the next lives. Even if he became an animal he will be a female. This 3rd factor now I said to you is the reason for women having many enemies. They gave enmity. Now they receive enmity. Another thing I should teach you is, a living being becomes a human by a merit. Not by a sin. It applies to human women too. What happened here is due to the sinful karma they did, the merit that gave a human life was weakened. Then karma created a birth-consciousness accordingly and the birth-consciousness created the form of an eunuch or a woman. The birth-consciousness was unable to create a form of a man due to the effect of the high power of that sin created a weak birth-consciousness that only gives the form of an eunuch or a woman.

What are the wrongs of women? Women have the nature of instability. There are many wrongs of women. Only the man with dispassion and wisdom can recognize those wrongs. 14 natures are the main wrongs of women. They are; creating discord among friends, untruthfulness, high speed by imagination, high jealousy which means disturbing or blocking other people’s profits, unclean body than a man, high avarice, high hatred namely cruelty, high sexual passion, the dirty mind, stupidity, thinking many thoughts, the thought to charm men or thinking to charm men, unceasing deceiving and ungratefulness. Also, I can show you these things too, women are inclined to arousing sins, sinful by nature, they have that nature, women are like a pointed stick, like a glue, like a dirty adhesive, like a muddy swamp, like a sickness, like an abscess, like an injury, like blinding eyes. Women are a thorn to a righteous man, because of women; wisdom is lost, what is learned is lost, the virtue is lost, the shyness and fear for sins are lost, doctrine of friendship is lost, friends are lost. Women are like a poison. Women do not care if the man is whether high or medial or scurvy at the sexual pleasure. They are like a wind that goes through both a forest that is filled by the fragrance of beautiful flowers and an open excreta pit, cesspool. If a man gives this entire earth filled with gold to a woman thinking this woman wishes no other man except me, yet if receives any chance; that woman goes beyond him to other men. Therefore in this world women are called by sages as ungrateful traitors. Also, another thing is many women love to have sex with handicapped men. The power of the king is correct leadership, wining without damage is the power of the army commander, fragrance is the power of flower, engine is the power of a motor vehicle, explosives – range – chasing are the powers of a missile, speed is the power of wind, sanity is the power of those who do secret things, youth is the power of the whore, the power of the thief is weapons, the power of the ascetic is tolerance, the power of the buddhist monk is trying to attain arahantship, the power of a man is intelligence, the power of a woman is hatred. Women take power by hatred. Also, I spread authority; this is the thought of kings, may no one recognize me; this is the thought of thieves, I should earn wealth; this is the thought of householders, Also I charm men and may there not be any other woman in this house who has any authority more than me; are thoughts of women. Also traitor to the friend is another name for women. Now, listen to the 3 shameful facts in the world. If any man willing his own pleasure if hurts other living beings that man is shameful. This is the 1st shameful fact. If there is any country in this world that is ruled by a woman that whole country is shameful. This is the 2nd shameful fact. If there is any living being who is charmed by women then that all living beings are shameful. Know that sons. Thinking even a small amount of thoughts about the subject of women causes many sins. Sages say a man who is charmed by a woman is defeated by women. Also, listen to this; women are a thorn for the man who protects celibacy. Know that. There is another fact I should mention, in ancient times when human life span was unthinkably large, when human life span was larger than a million years; then among men on earth, there was this philosophy. That is; if anyone of us fell to the charms of any woman creature – women, who are unable to trust, who are extremely cunning, who are dangerous and sinful; shame on that man among us, he is ignoble among us, he is low among us. In those ages, men were extremely wise, virtuous, and strong giants. Due to the sins of modern men; these modern men are very weak and foolish. If you acquire the distinctive intelligence of the divine eye; you can see this. If you acquire the distinctive intelligence of knowings others’ thoughts then you can know the minds of women, also. Therefore, if you associate with women, associate with perfect sanity like you associate with a serpent.

What else can you tell us about the subject of women? In the 2nd black serpent sutra, the reverend Omniscient One shows the 5 dangerous qualities of a poisonous serpent and shows that same qualities equally exist in women. The 5 dangers of a poisonous serpent are; becoming fast to anger – fieriness, having a tendency to seek revenge – revengefulness, high poisonousness, having 2 tongues, becoming a traitor to the friend. These 5 qualities of a poisonous serpent have equally in women also. High poisonousness of women means intense lust of women. 2 tongues of women means creating discord and separation among friends. Women becoming a traitor to the friend here means the wishing for many men while having a husband or a boyfriend and going against him who helps her. I can teach you more truths about women. When you want to deceive someone seek the advises of women. A woman knows how to deceive anyone perfectly. Also, untruthfulness is the greatest quality of women. Their truth is like a lie. Their lie is like a truth. If someday a woman speaks a truth, it is also mixed with lies. The mind of women is shaky. Ask an old lady who walks looking down why are you walking looking down like a saint. And she may reply, oh fool, don’t you know, my youth is now not with me. It is advised by ancient wise men as we should always deal cautiously with fire, water, women, foolish people, serpents, and members of a royal family; for they may, when the occasion presents itself, at once bring about our death. Among many wives, the most obedient wife is the real wife. Constant travel brings old age upon a man, a horse becomes old by being constantly tied up, garments become old through being left in the sun and lack of sexual contact with her husband brings old age upon a woman. A wicked wife, a false friend, a saucy servant, and living in a house with a serpent in it; are nothing but death. Do not put your trust in rivers, men who carry weapons, beasts with claws or horns, members of a royal family, and all women. Knowledge is lost without putting it into practice, a man is lost due to ignorance, a country is lost without a wise king, an army is lost without a wise commander, and a woman is lost without a husband. Also if any woman is quarrelsome, if shows arrogance to the husband, if disobedient, if eats unnecessarily too much, if goes here and there without informing; even if she has 10 children, she must be abandoned by a wise man. If a woman knows her housekeeping duties well like a teacher knows his subject, if clever in duties like a clever servant, if likes dharma, if behaves according to dharma, if be equal with a mother by affection, if be equal with a whore in the bed; she can be considered as a correct wife. Do not trust a wife thinking my wife loves me very much. For the mind of women is uncertain. A woman becomes very happy if received sex or if saw a man she loves. On that day she is very happy and therefore obedient. But on other days this her nature changes. Penetrate into her mind and you will see. A very wise man once said; the eating of tundi fruit deprives a man of his sense, while the vacha root administered revives his reasoning immediately. A woman at once robs a man of his vigour while milk at once restores it. There are more things you should know. A woman may be married but talks with another man lustfully while looking at another man lustfully. Sciences and arts are the wealth of ordinary men, wars are wealth of kings, shame is the wealth of young girls, youth is the wealth of whores. Also should know that those who associate with fire, water, thieves, serpents, kings, and women carelessly; comes to ruination. There are 8 methods by which women bind men. They are; a woman binds a man by figure, by laugh, by talking, by singing, by crying, by attitudes, by gifting, by touching. This final binding method is the toughest one. Also, there are 64 methods by which women try to charm men. And again listen, Courtesy should be learned from princes, the art of conversation should be learned from wise men, a special subject should be learned from a well learned skillful teacher, lying should be learned from gamblers and deceitful ways should be learned from women.

How a wise man should deal with women? A woman is nothing but a straw to him who has subdued his senses. Even women are happy or unhappy; wise men deal with women in neutrality, in detachment uncaring their waves of shaking mind. Have sanity on the nature of women. Women are like bridges common to all. Never trust all women. Keep a safe distance. Know the limits in association with women. Understand you are dealing with a poisonous vengeful serpent. You deal with women with mindfulness, wisdom, and cleverness. Be watchful for her hidden motives. Do not be deceived. Women are like a dark cave that is filled with all illusive cheats. When dealing with such a creature, be very wise and alert. The wise and clever man cannot be charmed or deceived by women. The man who clearly knows the true nature of women; never keeps women in a higher position.

What husbands are degraded, humiliated by women? Women degrade husbands who are either poor or sick or very aged or stupid or addicted to alcohol and narcotics or who is unalert or who behaves in all things according to the woman or who gives all wealth to the woman. These are that 8 facts.

On Past Lives:

What can you tell me about past life experiences? The being who became more than 500 lives in the same creature type continuously without even a single change of the creature type; makes habits according to that creature type. So later even if he becomes a human being, there will be some habits, tendencies of him related to the past habit formed lives. Let’s say he was a ghost for more than 500 lives, then after he became a human also he loves the darkness more than the light. Let’s say someone became a hell world being living in fire-filled environments for more than 500 lives continuously. Then after he became a human also he loves to play with fire, and work with fire. Let’s say someone became an animal or another inhuman being for more than 500 lives continuously. Even after he became a human being; he will love impure things. At least 500 births in the same type without a change in the creature type in the reincarnation is necessary to form such a Sansaric habit. By the changes of creature type often; a Sansaric habit is not formed. And also listen, the man who is extremely afraid of death often has a past life painful death experience. Often it may be an accidental death. Also, I can say you this information too. Love at the first sight is a certain feeling of a previous life lived together. Those souls have loved before. It could be in more than one past life. Therefore they feel it as if they had met each other before. Such loves are seldom broken off. Once the Maharishi Siddhartha Gautama Buddha was traveling with a group of monks inside a village, a villager man came after him faster and spoke these words “Son, son, where are you going? Come to my home son. Your mother is also waiting. Please son.” Hearing his words monks astonished. Because monks knew the Buddha’s father and mother were a king and a queen. But the Buddha silently went to his home and sat on a seat. Seeing the Buddha has visited this poor house the wife of that man also called him as “my son”. But the Buddha never disturbed them. Later, monks asked why they called the Buddha as “my son”. The Omniscient Buddha replied to monks as “in this great reincarnation, that poor man and poor woman were my father and mother in many thousands of lives continuously, and also they were my relatives in many thousands of lives continuously. Therefore they felt me as their son in this present life too. Seeing the truth, I did not disturb them”.

Do we meet our enemies of past lives, in this present life too? Yes. Sometimes it happens.

What is death? Consciousness element’s abandonment of the current form and taking a new form somewhere in the universe is called death.

Can we talk about some worldly things. First I like to know this. How does hypnotism work? The mechanism of hypnotism is when the hypnotizer tries to hypnotize a person then he, the second person himself hypnotizes. This is the first thing. It is not the hypnotizer who hypnotizes the person. The second mechanism is there becomes a somewhat high focus level in the subject’s mind and he sees what the hypnotizer says and acts upon it. It is a high level of imagination. When someone is in concentration, he can see unreal things as real things if he wants. But this focus level is not a powerful concentration level where the meditation practitioner has full control of his mind. I can give an another definition for hypnotism as self-fooling.

What can you say about past life regression hypnotism. Is it true? Yes, it is true. By using that method, can recall memories of up to 7 past lives. Because of the weakness of the concentration; cannot recall many memories, cannot go beyond 7 lives.

On Nature:

What can you tell about dreams? There are 6 causes for seeing dreams. The person whose air in the body became distorted sees dreams like walking in the sky, going through air. The person whose choleric, choler became distorted sees dreams like fire and living in a high heat place. The person whose phlegm became distorted sees dreams like playing in water, doing water sports. Inhumans or gods who either like to do a good or a bad to a man; shows dreams too. What one person thought in day time sees in the night as dreams too. A sign of a good or a bad thing that happens to a person in the future also sees as a dream. From these 6 causes the final cause that I stated can be trusted. Others cannot be trusted. That divine message appears to a man when he is neither awake nor in deep sleep. It appears when he is in the half sleep. There is also a science called dream-science. If the dream shows signs of a future effect; by analysing signs can say what will happen in the future. And also sometimes gods and inhumans shows dreams to a human being. Let’s say there is an enemy relative who died and became a ghost. Now he wants a revenge on a certain man. Then he may show a place where there is a treasure that is hidden inside the earth. Now the man may think about it and try to get it and may fall into a trap of the ghost. Such dreams cannot be trusted. Dreams that appear in day time also cannot be trusted. Dreams that appear early in the morning can be trusted. When a man is in half sleep; he is not in an ordinary human state.

Can a human live by eating happiness but without any gross food? Yes. Living by eating happiness is possible. This actually means arousing happiness in the mind and living by it. This high happiness comes from practicing meditations. Also, there are other ways of living without eating gross food.

Is there a connection between mind and breath? Yes. Mind and breath are interconnected. The cessation of one is the cessation of both of them.

How a mantra gives the result? He who does this work first comes to a great faith about the mantra. Faith is an attribute of the consciousness element that softens the consciousness element and is also capable of doing magical things. With the repetition of a mantra, the mind gets concentrated. Then even if it is a very little concentration, it is capable of giving the desired results by the utterance of the mantra.

Holy sir, I have a sickness that gives me a great pain. Can you please tell me a method to abolish the pain? When the mind is deeply fixed onto one single objective in the concentration; the pain cannot touch you. Therefore you feel no pain. Hence, I advice you to practice a concentration meditation. I recommend you either Anapanasathi meditation or one of the Kasina meditations. Color kasinas are easy to practice if you are sick.

Are plants living beings? Plants do not have consciousness elements. Therefore plants are not living beings. Plants just work according to the mechanisms of nature.

What are the characteristics of a fool? He shows the opposite signs of an intelligent person. His main characteristic is he sees things wrongly and holds onto them very toughly. He will not easily change his wrong view. And also he thinks something is good because other people say it is good. Also, he thinks something is bad because other people say it is bad. He doesn't analyze.

How to deal with a rascal? The rascal does not have a reason. The rascal has no Dharma. The rascal does not have a good word. By showing what is correct and what is wrong or talking Dharma or speaking with good words; one cannot survive from a rascal. He or she does not like what is good. Therefore a rascal should be conquered. This is righteous. This is how one should deal with a rascal.

Does the mind work according to the body and also the body work according to the mind? Yes, it is true.

This may sound funny. But I like to know the answer of you. Who came first to earth, is it the hen or the egg? It is not funny. Here’s my answer. First came the hen, then the egg. I will explain how it happened. All living beings in the universe are born according to 4 methods. They are; by egg, by womb, by things and environments that have fertility to form a body, by spontaneously. These all 4 methods of birth can only be known by the divine eye. There are no other methods for that. A very long time ago when a living being becomes on this earth they became either by spontaneously or by things that have fertility. However when they grew up and saw the living beings of other sexual group, thoughts of lust aroused in their minds for the first time. Then they came near and touched the body of the other gender. Again passion raised more. Then becoming unable to control themselves, they had sex with the other gender. Now semen went out and combined with ova creating a zygote. When they were having sex they felt a great pleasure. So they continued it. This is what happened on earth. So now spontaneous beings or beings who were born by things which have fertility; having sex with the same kind beings created new living beings on earth by eggs and by womb. Those things that have enough fertility to create a form for a being are places where there have dead flesh, heaps of garbage, wet dirt, excrement, flesh mixed with water. If you have time, check what I said now. To this date all 4 methods are active. It will be the same in the future. You will find beings created from such things. Do some research if you want and find the truth by yourself. Consciousness element comes to such places according to formations and creates a form there. Therefore know that; hen came first. This is my answer to you.

What are the roots of merits? They are; non-craving, non-hatred, non-ignorance. Non-ignorance means wisdom. It is a synonym.

What can you tell me about willingness? Willingness is an attribute of the consciousness element. It is not smeared with greed, hatred, or any other sinful attribute on the side of desire. It may look somewhat similar to the desire. But it is not the desire. By the powerful willingness attribute of the consciousness element a person goes forth on the spiritual path and one day destroys the desire completely. Also, I should mention willingness attribute and motive attribute are 2 different attributes. The characteristic of this motive attribute is doing actions. The characteristic of this willingness attribute is liking.

What is a religion? Religion is something created by human beings. A religion is not nature. However, a religion may contain some truths and morals. But a religion never contains the ultimate truth. A religion does not contain the mechanism of the universe. Nature cannot be created. Nature can only be found.

Are all religions same? I have studied many religions many years ago. All religions are not same. One should study religions and philosophies and then should compare them with truths and nature. Then he will find the truth.

What is a view? A religion or a philosophy or a view that already hasn’t been labeled by people is generally called a view. A religion and a philosophy are not 2 different things. They are same things but people have given them 2 different labels.

What is the most delicious flavour in the world? All flavours’ utmost position is trust. If someone eats with very trust; that food is extremely delicious to him.

What are the qualities of a man who has faith in Dharma? A man who has faith can be recognized by 3 qualities. They are; he likes to see virtuous ascetics and men, he likes to listen to the dharma, and he likes to give alms.

Is the universe finite or infinite? The universe is infinite. And also it is a problem that one must not try to think too much. Because he can go insane.

What is the highest speedy thing in the universe? The consciousness element. Its birth and death is the fastest action in the universe. The consciousness element can die in this galaxy and become in a new galaxy that is far away from a million light-years in the next moment. And also due to the extreme fineness of consciousness element; it can penetrate, it can go through a closed room that is even created by 1 kilometre thick iron walls. It goes through the space element at an unthinkable speed. Light is not the fastest thing in the universe as scientists say. Scientists are ordinary people. They do not have the distinctive intelligence of divine eye. Nor do they have the Omniscient intelligence which an Omniscient Buddha has.

Can you teach us more about elements? Okay. The universe has 6 elements. There are no elements other than that in the entire universe. If all 6 elements are in one place then we call it a living being. A living being is nothing but these 6 elements. And also if there exist only 5 elements then we call it a form or an object. That extra element that is found inside the form is what makes a form a living being. Now I will explain to you all 6 elements. They are; the earth element, the liquid element, the heat element, the air element, the space element, and the consciousness element. What makes the whole difference is consciousness element. With it in a form that is a living being. That form is called a living being. Without consciousness element, that is just a form. The earth element’s characteristics are solidity, softness, roughness. The liquid element’s characteristics are flowing and bonding. The heat element’s characteristics are hotness and coldness. The air element’s characteristics are distending and puffing. The space element is the momentary space that occurs in between these 4 elements when the rise and fall happen. If I say clearly, the space element is the space which occurs when origination – existence – deterioration of earth element, water element, heat element, and air element happen. You may also recognize the space between things as the space element. If there is one element in a place then all other 4 elements are there. They exist as a bundle. They cannot be separated by any means. Now I will teach you about the consciousness element which makes all the difference in the universe. The consciousness element goes from one form to another form. Inside what it is currently; is called a living being. This is a complex thing but try to understand it. The consciousness element’s characteristic is knowing. Actually, consciousness means knowing. All things in the universe can be divided into 3 kinds as objects, features, actions. Objects can be seen. Features differentiate one object from another. Actions cannot be seen. The nature of actions is not staying still for a long time. All actions vanish; when they finish the task. Nothing is left for the future by an action. Also, I must speak; all elements are actions. Not things. Therefore they are speeds only. This is a very complex truth. This is the nature. Only a few can see this. Like the general theory of relativity was only seen by the scientist Albert Einstein but not by any other person. This is an example. This thing I said to you is an example of how not everyone can understand this complex nature. Do the experiment of Aryans and see for yourself. Truth can be seen.

What is name-form? Form, sensations, perceptions, formations, and consciousness. These are called name and form. Except form, other things are name. Those other things are called name because it has no form and can only be recognized by hearing the name. Here formations specially means all causes. For example when the being born there his bodily formations start. What are the bodily formations. It is breathing. I think you can understand me clearly sons.

Some people think the brain creates the consciousness element. What can you tell me about that? The brain does not create the consciousness element. If it is so, the brain-dead person must be a truly dead person. But it is not.

What is the definition of element? What cannot be taken as a being or a person is called an element. This is the definition of element.

What is the most essential thing to a man who likes or tries to think about the nature or to realize the nature of the world? Nothing but the solitude.

Is the universe created by someone? No. It has been like this since in the past with 5 elements and consciousness elements running and taking various forms upon 5 elements. This is the process of the universe; in the past and in the present and in the future. Why do you people think someone needs to create something always. If someone created the universe who created him, where did he live before the creation of the universe then. Do not think foolishly. Those 5 elements are the earth element, water element, heat element, air element, and the space element which occurs inside the other 4 elements when their origination, existence, and vanishment happen.

Are we created by a god? No. It is a false thing. Don’t believe in lies.

Are we created by the greatest Brahma? No. My reply is the same as before. There is no almighty creature in the universe.

If a god didn’t create us how can a god punish us after our death? It is also another false thing. There is no almighty god to punish you. Don’t be afraid. The only things you need to be afraid of are the rebirth circle and your own karmas which you add to your consciousness element.

What happens to the water in space? In the space, water gathers to one single point; making a water ball.

How many worlds are in the universe? The subject of worlds is another subject that is uncovered fully only to the reverend Omniscient One. This is another subject that if someone thinks too much that can make him insane. There are 136 types of hell worlds, many inhuman world types, 4 types of human worlds, 6 types of heaven worlds, and 20 types of Brahma worlds in the universe. A collection of these things are called one galaxy. According to the categorization of planes, there are 11 passion planes, 16 form planes where form brahmas live, and 4 formless planes where formless brahmas live. According to the categorization of planes; a collection of these 31 planes are called one galaxy. And what I above said is types of worlds or planes of worlds. So know that there are an immeasurable amount of worlds where living beings live/exist in the universe. These things can only be seen by using the divine eye distinctive intelligence. There is no other way to know about all these types of worlds. Telescopes cannot know these.

Is it possible to create a time machine? It is not possible to create a time machine. Even by supernatural powers one can neither go to the future or past nor can create a time machine.

What more can you tell about formless brahmas? Formless brahmas are also beings. But they are not sentient beings. Their minds are fixed onto the formless meditative objective by birth. They are unaware of anything else. Unconscious brahmas are also beings. But they also are not sentient beings. Their minds too are fixed onto the meditative objective by birth. Therefore, they too are unaware about anything else. Other than these creatures; all other creature types are sentient beings.

You said there are 4 types of human worlds. What does that mean? That means there exist other human types also in this universe. We are one of them. One type of them. Acquire the divine eye. Then you will see.

What is a black hole? A black hole is a hell world that exist in between 3 galaxies. That is the only world outside of a galaxy. I will tell you about the nature of that world. It is extremely cold in that hell world. There is no fire there. There is no light there. The light of a star cannot penetrate the darkness of that world. The environment is filled with a smoke. Those are the darkest worlds in the universe. Living beings who were born there have eyes. But their eyes do not work due to no light. It is covered by complete darkness. On the inside of it, there are flowing stones. Hell world beings are born spontaneously on those stones which are flowing here and there. They are like bats; stay on the stones hanging on that flowing stones. They go here and there inside the black hole hanging on the flowing stones. This world is very large. In the middle of it, there contains extremely cold water. When another stone comes closer those living beings feel it. Then by thinking it is a food, they jump. Then both of them are dragged into the middle which contains extremely cold water and their bodies bursts due to the high cold like hot oil fries flour on earth. As long as they have to spend their karmas they are getting born again and again inside the black hole in a flowing stone.

Do hell worlds really exist? Yes. They do exist. It is a simple thing that happens here. I will explain it to you. A being adds high sinful karma into his consciousness element. 3 roots of sins have the nature of giving sensations like restlessness, pain, and burning. 3 roots of merits have the opposite nature. That means giving sensations like calmness, pleasure, and coolness. For example, let’s take this. A man hit an ascetic by using a weapon. An ascetic is a virtuous person. Therefore he has a powerful consciousness element. Now let’s see what kind of thought was in the consciousness element of the man who attacked the ascetic. He did that bodily action due to high anger. Now let’s examine closely this incident. 2 roots of sins were presented in his consciousness element. 2 roots of sins were associated with his motive. What are they. They are hatred and ignorance. What is the nature of the roots of sins. You know it is giving sensations like restlessness, pain, and burning. That are opposite natures of 3 roots of merits. Also how powerful the consciousness element of the being whom he did attack. Yes. Very powerful because it was a virtuous ascetic. Now that man added a karma to his consciousness element. What kind of karma is it. A karma that gives a high restlessness, high pain, and high burning. The typical nature of the karmas is coming forth the most heavy part; if the heavy part is sins, then it comes forth. If the heavy part is the meritorious part then it comes forth and gives results. Now this man did a powerful sin. He dies and his karma creates a birth consciousness in an appropriate environment in the universe for appropriate sensations. Now you tell me where his birth consciousness will be created in the universe. Which environment it will be. Of course, an environment that gives extreme restlessness, extreme pain, and extreme burning. There exist such dangerous environments in the universe. Some environments are always burning due to fire, some environment are filled with lava, some environments have unbearable heat or cold. So, after his death consciousness, there creates a new birth consciousness in a new environment where filled with fire and pain by his karma and according to the birth consciousness; name-form is created. And he feels burnings sensations. This is called; a birth of a hell world being. This is a mechanism of the universe. This is how great sinners receive great pains in the universe. Do you understand this. I taught you in the simplest way. Hell worlds exist.

Can you explain more about what is a hell world? Hell worlds are special environments that exist in the universe which has unbearable conditions for a living being. A living being whose consciousness element contains karmas that are for giving sensations and perceptions in such an environment; will be born there with a new form. And according to its karmas, it will receive appropriate sensations and perceptions. Those environments contain either extreme coldness or extreme hotness. The ground is burning with flames due to chemical reactions. For an instance, I can tell you about many hell worlds that exist in the mantle and the core of the earth. That hell worlds are filled with extreme hotness. There are powerful gas winds. There can be seen flames always. Lava rivers flow everywhere. Lava makes a ground that is burning. Chemical reactions make that environment unbearable to live by any being. There can be seen special plants also. They have grown suitably to that environment. Have sharp leaves. Piercing pricks. It is like cactus plants that grow in deserts on earth’s surface. But due to the power of karma of hell worlds beings; they live there coming to grief. Dies and reborns again and again there as long as they have their sinful karma to be spent.

What can you tell about truths? Truths are universal.

Is it rare the birth of a man in the universe? Yes. In many worlds even in heaven worlds; the female population is higher than the male population. Birthing as a human being is a rare chance. It is even rare to be born as a man. So those who have it now; must not waste it on sinful activities.

Why in brahma worlds all brahmas are men? The merits created by form and formless trances are extremely powerful. Therefore those merits create only a male form. Even a woman who practices meditations and acquires trances and die will be a man in her next life. The powerful karma changes the gender. It is a natural thing.

Is protecting virtue beneficial for both present life and life after death? Yes. There are 5 main profits that come by protecting virtues. They are; he receives wealth, he receives a reputation and becomes a celebrity, he can go to any crowd without any fear, he dies with good sanity, and after his death he is born in the heavens. These are only the main profits. There are more profits than these.

Is there any permanent atman? Atman, a self or a soul there is not. There is nothing like that as people believe. The consciousness rises and has a momentary existence and dies. Consciousness sometimes goes to the eyes, sometimes to the ear, sometimes to the nose, sometimes to the tongue, and sometimes behaves all over the body. When your hand touches you feel that. That means consciousness came to that place. Consciousness rises and dies fast. How can there be a permanent atman or a soul. Such a thing there is not. There is no permanent atman. I will explain why people feel the consciousness element as a one thing. It is because of its high speed of rising and dying and because the last consciousness touches/contacts the next consciousness. The last consciousness knows the next consciousness due to touch, due to contacting. Because of these 2 natures; people think of it as a one thing. But it is not. Also, all elements too rise and have a momentary existence and die. When it dies it dies giving birth to similar elements. Hence creates chains, generations. Therefore form too cannot be taken as an atman or a soul. Besides, we always see great changes in form. So understand that there is no eternal atman or a soul.

What things are taught in the distinctive nature science; the Abhidhamma? In the distinctive nature science which is called Abhidhamma is taught about the mechanisms of the universe, how the universe works, what is nature or the mechanism of nature. In the Abhidhamma, the mechanism of universe is completely examined and explained. How the universe work is perfectly exposed there. It is something uncovered by the omniscient intelligence of the reverend Omniscient One. It is a fact that shows how great is the Omniscient intelligence. It is deeply complex. Therefore it cannot be understood by a person who has an ordinary intelligence. Which means, by a person who is not born by a 3 meritorious roots karma. And also who does not special karmas for high wisdom.

On the basket of policies how to know if something is correct and according to the policies. Is there any mechanism? Yes. In those days when the reverend Omniscient One was living in India monks suspect each and everything as; is this correct to do – is this wrong. On hearing this uncertainty, the reverend Omniscient One advised like this “if I have not taught about something as this is wrong and also if it is consecutive accordingly with the wrong things and also if disturbs correctness; then it is a wrong thing for you. If about anything I have not taught this is wrong and also if it is consecutive accordingly with the correct things and also if disturbs wrong things; then it is correct for you” This is the mechanism. You can read it in the segment of medicines in the basket of policies. Also, he has said the intelligence that is appropriate for each place is the highest intelligence. Sometimes even our prophet allowed to a monk who had a skin disease to apply perfumes. That is a clear change of a virtue precept according to the situation. If any healthy monk uses perfumes it is a breaking of a virtue precept. The above mechanism and the real situation and the thought of the monk decide the policy. Motive is the karma. So now you may understand the truth. One must never be quick to judge a monk. What more I can tell about these.

Among Buddhist monks who knows the nature perfectly? The Buddhist monk who has well learned the distinctive nature basket and who has attained the final stage of supreme enlightenment with 8 sciences; knows the nature exactly as it is. We can say his wisdom is perfect.

Is Mahayana Buddhism true or false? Mahayana Buddhism is a false thing. It was created by god Mara to destroy the truths.

What is the religion or philosophy of Mara? Vepacitti Asura god king, Bali Asura god, Virochana Asura god, and their followers, Divine Prince Mara, they all say; “eat, drink and merry and do not think about future, have maximum enjoying.” They think a combination of matter and body creates thoughts. They have no discipline. They hate Dharma. They hate saints. They are materialistic. But the god-king Sakra and his followers have the correct view about the universe and he helps saints and also he worships saints.

Are god kings eternal? There is no creature in the universe that has an eternal life. Brahmas have an extremely long life span in the universe. But they too are not eternal creatures.

Are mantra meditations powerful? No. If does not take the help of a form, then it will bring concentration slowly. Instead; use the kasina meditation mechanism.

There are many Android and iOS apps for music meditation. Can I use them for a real meditation experience? I don’t think so. I as an ascetic avoid music because it distracts the mind. How can one start a real concentration process by listening to music. Do not do useless things. Instead, use the kasina meditation mechanism where a yogi takes the help of a sound and a form for acquiring concentration.

What are the 5 faculties? The faith, the perseverance, the wisdom, the sanity, the concentration. These 5 facilities give nirvana, the extinction of existence element.

Can the extinction of existence be touched by argumentation or by thinking? The extinction of existence element cannot be touched by argumentation or by thinking. That means supreme enlightenment which stops rebirth cannot be achieved by the above 2 things.

What are Sankhara? The word Sankhara means simply either causes or effects or both. Mainly its meaning is causes or reasons. It is a synonym for formations.

What are the causes of desire? The sensation is the cause of desire. Sensation becomes with contact, touch. Touching or contacting becomes with 6 sense organs.

What are the 6 sense organs? The eye, the ear, the nose, the tongue, the body, and the mind.

How to close the doors of 6 sense organs? The yogi person sees a form then he does not take its special signs, attributes, characteristics which are necessary to recognise and think about it later. Now he has closed the door of eyes. For example, let’s say he goes to the village for alms-food and there comes a beautiful girl in front of him when he is walking on the road. He sees her. But does not take any special signs, attributes, characteristics as she is small, she is chubby, she is short, her hair is long, she has big breasts, she has nice thighs, her dress is beautiful, her nose is like a neb of a parrot, her dress is green colour or her lips are nice. The same principle applies to the ear sense organ, nose sense organ, tongue sense organ, body sense organ, and mind sense organ. He shut the mind sense organ by not thinking such thoughts which cause to arise demeritorious states. He abandons such thoughts. He abandons passion and hatred. He keeps his mind on concentration. By those methods, he closes the mind-door. The tongue is all about the tastes of foods. That’s it.

What are the seven enlightenment factors? The sanity, the wisdom, the endeavour, the bliss, the lightness, the concentration and the equanimity. When meditating these factors becoming powerful, help to attain the supreme enlightenment. Therefore they are called factors of enlightenment.

How can I know if I am on the wisdom enlightenment factor? When you are listening to Dharma carefully; you are on it. When you think about the universe according to Dharma; you are on it. When you read a Dharma book; you are on it. When you are seeing the universe as it is by meditation; you are on it.

How to know if someone has attained the first level of concentration? Anyone on earth, when comes to the first concentration level knows it. He feels a strange change of his mind by suppression of 5 covers of consciousness. Which are the cover of lust for giving pleasures to six sense organs viz passion, the cover of hatred, the cover of drowsiness and laziness, the cover of uneasiness and repentance, and the cover of uncertainty. He feels a strange sensation. He feels a great pleasure that he never felt before. He feels the steadiness and unification of mind. He may think, that “now I am like a brahma”. And also the sign becomes visible in between eyebrows.

When concentrating and closing eyelids for that, does it feel like concentrating on to a dark room? No. No. The first concentration level makes the sign visible in between eyebrows and when attains the 2nd concentration level he will see a light. When concentrating; a person sees the divine mind light. Concentration generates light in the mind. From 8 meditative levels, all 4 form meditative levels are extremely illuminative. He sees bright divine mind light. Because he now concentrates on to a form, it is called a form meditative level. The bright light is the form. It is the light of concentration. And 4 other formless meditative levels where a person concentrates onto an intrinsic nature are neither light nor dark. Therefore know that concentration is not dark. The meditation practitioner can experience it. Try it by yourself and see the truth of nature. The truth of Dharma.

What colour is the divine mind light of concentration. Is it white or silver? It can be vary according to the meditation and practitioner’s thought. Normally it is white.

What is meant in sutras by the word Abhibhayathana? It means high-speed ways of entering into a fixed trance. The jhanas. Using those 8 methods mentioned in those suttas; one surpasses the grasped sign which is the first concentration level and directly comes to the second concentration level, then from it, he quickly comes to the first meditative level. Just like that, he directly comes into any other fixed trance, cleverly. Read the Abhibhayathana sutta slowly again.

What are the best kasina meditations for beginners? Systematically, The fire kasina, the light kasina, and the white kasina are suitable for a beginner. Of these 3 kasinas, the sign is easy to grasp.

Later in my life, I like to go to a mountain cave for practicing meditations. What do you think about it? Okay, but listen to my advice first. There are many people who live in caves yet who have not even the first concentration level. It is not the mountain caves that help you. If you have a good room that has a door to be closed and be alone; that is your cave. Think about it son.

Can I use my closed eyelids when sunlight hit on them for practicing colour kasina meditations? No. Don’t do it. It will be a waste of time and energy. In order to practice any kasina meditation properly, we need a clear sign with a boundary. This applies to all form kasina meditations except for the consciousness kasina meditation which is formless.

How to know the perfection of the virtues of a yogi? His mind either can achieve the concentration easily or his mind becomes concentrated like automatically. By these signs can know it.

What are the four legs of supernormal power? Here by the ‘supernormal’ means the happening of something. What causes it to happen is a leg. These are those 4 legs. They are; the supernormal power of leg ‘will’ powered by a strong trying, the supernormal power of leg ‘determination’ powered by a strong trying, the supernormal power of leg ‘endeavour’ powered by a strong trying, the supernormal power of leg ‘intelligence’ powered by a strong trying, These 4 natures helps to attain meditative supernormal powers.

Is there any arahant monk who has used or showed his supernatural power? There are many. Not one arahant monk. At the time when the reverend Omniscient One was living in India, there was an arahant monk whose name was Pilindiwachcha. He also had a title of a highest monk among all other monks and nuns as the most beloved of gods. Once upon a time when he lives in a forest monastery, there was a family who helps the monastery. One day when he goes to the village for alms he saw a girl was crying. He asked her mother why is that. Her mother told him it is because she requested a beautiful jewellery when a jewellery merchant went on the road just before the reverend Pilindiwachcha thero come and we declined her request because we don’t have money. On hearing this he thought to make the small child happy. He said take that grass leaf over there and wrap it around her body. Then her mother did as the reverend Pilindiwachcha arahant monk said. Now as she wrapped the grass leaf around her, he by using his supernatural power, made it a royal jewellery. Then her crying stopped. And he went away. After a few days, king’s men came and arrested the family because someone said to the king this family uses a stolen very beautiful royal jewelry. Then after some other days when he goes to that area didn’t see that family and asked other people where are they. People told him king’s men came and arrested the family due to the jewellery thinking it is a stolen one. After he heard this he immediately went to the king’s palace and met the king. King said how can such poor people have such a royal jewellery, they must have stolen it, hence they were arrested. On hearing this the reverend arahant monk Pilindiwachcha immediately made the entire palace gold. It was like made from gold completely. And after a moment he changed it back to normal. And looking at the king he asked “do you know how did this happen now?” and the king replied, “O! Lord, I understood. I will release the family”. This is just one incident only. I can also say another thing about the same monk. One day some thieves attacked the village and plundered the 2 children of a family who helps the reverend arahant monk Pilindiwachcha. He by knowing this case, using his supernatural power released and brought them back to the house. Hearing this other monks complained about the reverend arahant monk Pilindiwachcha to the Buddha. And the Buddha said he did nothing wrong.

Who can develop meditations to extreme cores? In this world there are some people no matter how hard they try; they cannot develop practices of meditation. For that, there is a reason. His consciousness is unable to touch the fine things – fine natures. The person who became a human being on earth by a 3 things reasoned karma can develop it till neither perception nor none perception meditative level and also can attain the supreme arhantship. It is a karma that was done in a past life by 3 roots of merits which means a karma done by none-craving and none-hatred and none-ignorance. This is the normal status. But it can be changed if he has done a high sin in this present life. Or if he has a wrong view about the world. Those high sins are; hurting a reverend omniscient one, killing an Arahant monk, killing his own mother and father, making disunity in the Sangha community, raping a Buddhist nun, insulting or disrespecting an Aryan, and having a wrong view.

What is the main quality that should be had by someone to take proper results from a meditation? To attain either concentration levels or supreme enlightenment he must have certainty about the teacher and the about the nature and about the meditation method. Without certainty; nothing happens.

What happens if someone is slightly weak in virtue but if try meditations? Even if you are weak in virtue; start practicing meditations. The meditation will cleanse your nature. And eventually, you will certainly surpass virtue and come to concentration levels.

Can someone acquire the divine eye? Anyone can do that who has a birth consciousness created by a 3 rooted karma. Most people have such a birth consciousness. Only by practicing meditations one can know about their birth-consciousness.

The scriptures, they show it, the divine eye as a science. Is it correct? Yes. The divine eye is a special intelligence. It belongs to 8 sciences and 6 intelligences of an ascetic.

How to acquire the divine eye? It needs the 4th form plane meditative level. It is the 6th concentration level. In that level consciousness is in equanimity and high concentration. Then consciousness is very powerful. It can do anything. One may acquire divine eye science easily via Fire Kasina, Light Kasina or White Kasina meditation. If he is in the 4th form plane meditative level by Anapanasathi meditation then he can come to a Kasina meditation by changing the perception.

Can someone who sees inhuman beings like devils, demons, goblin by using divine eye be afraid of them? No. He feels no fear. Any person who is in the meditative level does not feel fear. He may feel fear if he came out of the trance later.

In order to see gods or to hear their voice or to listen to the divine music should someone must attain the 4th meditative level? To have the divine eye distinctive intelligence or the divine ear distinctive intelligence one must enter into the 4th form plane meditative level which means the 6th concentration level. Also, there is another thing I should mention. Any time when a person’s mind is not covered by the 5 dark covers then there is a chance of seeing gods or to be heard the voice of gods. But then he is not using divine eye or divine ear distinctive intelligences. Therefore it is unsure. But there is a probability.

What meditation gives great merits that becomes a cause for receiving all worldly pleasures? The none-hatred meditation. The meditation famous by the names as Metta meditation and loving-kindness meditation. Also, I advise you, that if you have too many troubles in your life then practice the loving-kindness meditation.

Should a Buddhist monks worship any nun? No. It is because the monk is higher than the nun. A Buddhist monk never worships any woman. Because they are higher than all women. Also, I should mention if there is a woman gem who has all the greatest virtues, qualities and a man gem who has all the greatest virtues, qualities; then from these 2 persons the man gem is higher than the woman gem. They never become equal. Also, I should mention currently the community of Buddhist nuns does not exist on earth. The community of Buddhist nuns vanished many ages ago from the entire earth. And according to the perfect commands given by the reverend Omniscient One as on basket of policies; the re-establishment of community Buddhist nuns is impossible. Therefore it never happens again and only the community of Buddhist monks will exist till the last day, on the earth.

In near future on earth do you the reverend see a raise of 7 types of rishis? In our lifetime, we can never see 6th and 7th rishis. But society is still open till the 5th rishi.

Do rishis live on earth still to this date? Till the 5th rishi there live rishis to this date on this earth. Which you are now sitting on.

How someone, let’s say a layperson should associate with a monk? What is the proper way? For all laypeople, I give this advice. Hermits, ascetics, monks are a fire. The more their virtues are the more powerful their blaze of fire. The person who associates with fire, electricity, King, wives of the king, members of the royal family, serpent, elephant, poison, all women, his boss, and all ascetics without sanity comes to ruination. By associating wrongly with ascetics, a person comes to ruination maybe in this present life or if not, definitely thousands, millions of lives after his death. Therefore, when you associate with hermits, ascetics, monks know what is before you and associate with a mind of either reverence or equanimity.

Who is the real monk? The monk who walks cleverly on noble 8-fold path, who is trying to destroy all sins and end the rebirth circle. He or Arahant monks. These are the real Buddhist monks.

Do you agree with the Darwin’s theory of evolution? No. Darwin’s theory of evolution is wrong. There was an evolution of humans on earth. But it is not an evolution like in his theory. Often a theory may be or may not be practical and true. We humans never evolved by apes. That is a false thing. I should remember another thing sons, that is; we see many apes those who are described as fully unevolved in his theory. This thing is described in many infographics which shows the evolution of mankind. And also we see evolved many human beings who are completely evolved as mentioned in his theory. Then I ask you this; where are those other creatures who are in the middle of the process, who are neither apes nor completely evolved humans, who are still in the process of evolving, tell me where we can see them on this great earth.

As a forest monk, what do you think about the modern world? The modern world, it is a complete distortion. The reason is their own karmas. Should know that, there is nothing wrong in the kings, ministers, countries, environments, relatives, thieves, neighbours, enemies, sun signs, astrological stars, planets but the wrong is in own sinful deeds did in the past and its present effects.

What happens in the future? The main thing that happens in the near future is spreading of a wrong view around the earth like a virus. That wrong view is this, there are no gods, there are no invisible worlds, there are no heaven worlds, there are no hell worlds, there is nothing as a sin, there is nothing as a merit, there is nothing as karma, everyone is equal, there is no mother, there is no father, should not respect elders, it is okay to do anything as someone pleases and it is the freedom, there are no spontaneous beings, there is no reincarnation, there are no sages, should not respect teachers, there is nothing as virtue, a living being is only a biological thing. This is that wrong view that spreads around the entire earth like a virus. Tomorrow will not be better than today. There becomes many mentally sick people. This happens in the near future and gives a great destruction to the earth.

If in any country some unvirtuous people do not let a saint to live with ease, what will happen to that country? Also, without letting other people to live; that whole country comes to a great ruination.

All other FAQ:

There was a person whom I know, who had a dangerously painful sickness. But he never showed even a slightest pain. Why is that? If someone who is in a great mental or bodily painful condition shows no signs of pain or if says nothing about the pain it may be due to these reasons; he may be a person who had practiced concentration meditations, he may be a person who had any concentration level. If he was a person who had practiced wisdom meditations maybe he surpass pain by using wisdom meditations. Also he maybe a person with a damaged neural. Because of a neurosis sickness also one may not feel pain or even high electricity.

Is worry a sin? Yes. Repenting is weak hatred. It becomes from the root hatred which is a root of sins.

How should a person treat to himself? A person should take care of himself well. If a person thinking, that things are lovely to me or that person is lovely to me and abandons himself; he comes to ruination as a drunkard who drinks a poisonous alcohol. Nothing should be more pleasant than self. Therefore know that nothing is better than yourself. Protect it carefully.

What is Dharmic delight? The happiness that occurs in doing activities related to the Dharma is called the Dharmic-delight.

Is it possible to die at will by a yogi? Yes. Those who have the required concentration power can die at will and be born in a world of brahma, in pleasure. If he had the Arhantship he dies in the extinction of existence element.

I have heard a saying of a Buddhist monk. He said I spread the bony perception all over the earth. What does that mean? How could that be? It is like this. The yogi monk who practices bony perception recognizes the white bones set in human beings. When his perception gets developed he sees white bones even in animals. It is somewhat like a X-ray vision. He sees the truth which ordinary people can never see. What he means by “I spread the bony perception all over the earth” is this; knowing every human being has a white bones set inside their bodies, he did spread that which he sees and understands by his imagination to all human beings’ bodies on the entire earth. And saw that all humans only in their white bones set. By the well-developed bony perception powered by his wisdom and imagination. That’s it.

How does something become high or low? Whether it is a person or an object; its high or low status is decided by the innate natural characteristics of it. A certain person, a certain group of people, a certain object, a certain collection of objects if consist of high innate natural characteristics; they are high. A certain person, a certain group of people, a certain object, a certain collection of objects if consist of low innate natural characteristics; they are low. This is how the gold plate becomes higher than a plastic plate. This is a universal truth.

What are the 5 Maras? The death, defilements, god prince Mara, name and form are called 5 Maras. If you have mastery of concentration, then there is no way these 5 Maras can penetrate your mind or do any harm to you.

Are sign and divine mind light a same thing? No. They are 2 different things. The sign becomes visible in between eyebrows in the 1st concentration level. When a person’s 5 dark covers vanish more and his mind comes to the 2nd concentration level this divine mind light arises. It occurs in between eyebrows. At first, it is like a bright star. In some cases, a person's mind automatically gets concentrated and he sees that light for a very short time with an exceedingly fine pleasure. And they mistakenly think about it as the god. Also in many religious texts, verses about this light can be found. When you practice meditation exercises, you too will see it. In between your eyebrows. And this light stays according to your will. It behaves according to your will.

What kind of garments one should wear when practicing meditations? A meditation practitioner should wear soft and loose garments. So that becomes an extra help for his yoga meditation practices.

Should one always have a person as his teacher? If one has a high intelligence, if knows what ought to and what ought not to, what should do and what should not do; then he does not need any other person as his teacher.

What is the goal of a wise man? The goal of the wisest man is always one. The extremely wise man always chooses to obtain the supreme liberation as soon as possible and die in peace. For such a wise man, there is no other goal.

What are the most dangerous desires that disturb the yogic path? The love for women, the love for parents, the love for his own life are the 3 most dangerous desires that disturb the yogic path.

How to live without remorse? Let all outside external things to exist as they are. You control your own mind which is internal. Then all external things will not damage your mind. In fact, external damages cannot penetrate the internal mind.

What is the manliness? The unstoppable courage.

Who does a heroic action? The man who is not afraid of death does heroic actions.

What is perfection? In the absolute sense, the true formless nature is not the birth of a formless brahma but the extinction of existence element. That is the perfection.

What is a kalpa? A kalpa is a measurement of time. A kalpa is actually a very long time. It is unthinkable. Immeasurable. I can say a parable for understanding. In an area, there is a huge black stone mountain. Its measurements are; height and length and width are 16 miles. Someone comes to the top of a mountain by the sky and rubs its top very softly with a soft cotton piece of cloth for every 100 years. Someday this entire black stone mountain will decline completely by that rubbing. Yet one kalpa is not finished. It is a very long time. Living beings die and birth again and again by billions of turns in one kalpa.

How should we speak the truth? Truthfulness is a great virtuous thing. Truth should be spoken at the correct time with the correct sanity and with sweet words. And according to the precept. If the truth is not suitable to give out because some damage can happen; then give out neither true nor false.

Holy sir, there are some people who act like they have the divine eye. How can we know if are they true or false cheaters to the world? Very simple. Hide something and ask him or her what is that you have hidden. If they have the divine eye; they will tell you what is that hidden thing. If not, they will not be able to tell correctly. Remember this small experiment.

How can we increase will power? In order to strengthen resolving power which means willpower; resolving some time range get into your meditation posture and stay there in that resolved time limit no matter what happens, no matter how painful it becomes. If could stay according to the decision made by you; increase the time range bit by bit.

Who is your prophet? The reverend Omniscient one is my prophet. That who knows all, who came forth in millions and trillions of lives by giving blood and flesh and kingdoms and everything, collecting the essential amount of meritorious karma to attain the omniscient intelligence in this final life for the benefit of other living beings. That who is the teacher of gods and humans. The Blessed One. The Shakyamuni Sidhdhartha Gauthama Buddha is my prophet.

Did the reverend Omniscient One teach everything he knows? No. Even a reverend Omniscient One acquires the omniscient intelligence and comes to know all, he only teaches what is essential to the extinction of existence element which means ending of rebirth circle. He does not teach anything else due to various reasons.

Where was the birthplace of your prophet after death? He didn’t be born again. He finished the reincarnation. Just as a flame of an oil lamp extincts; he finished the rebirth circle. It is called the great parinirvana of the reverend Omniscient One.

What are skillful actions? Things without wrongs, what is right, give pleasant results and what brings the practitioner into the correct liberation is called a skillful action. Things with wrongs, give unpleasant results and what separates the practitioner from the correct liberation is called an unskillful action.

What more can you tell about life? We should think about the reality of life. Life is dangerous. Life is impure. Pleasures of life are tiny. Life is bent toward doing sins. Life is an empty thing. Life is indeed a burden. Life is a useless thing. Life is a meaningless thing. Life is spending previous karmas and collecting new karmas. One should fix his mind on getting supreme liberation.

My mother and father do not like me being an ascetic? Your past life parents also did that same thing to you in your past lives. This thing happened to you in many lives. That is why you are here now. Do you want to repeat the same mistake again and again. No one likes you getting liberation. Finding liberation for you is your own decision.

I see today unrighteous parents who are unrighteous than their children. Why does this happen? This is the nature of the world. Not every time parents become higher than children. If every time parents become higher than children, then King Suddodana does not worship several times to the little Prince Siddhartha. It is a natural thing for foolish or sinful parents to have wise and righteous children sometimes. I have seen that too. And also it is not good to harm any child by saying I am a parent or I am an elder. Such parents who harm children collect many sins and get heart deceases. And also often die from a heart attack sickness. Also in their future lives, no matter how hard they try; they do not receive children. All those couples who you see today are couples who treated children cruelly in their past lives.

Is it wrong to speak about someone’s higher spiritual intelligences to the world? What's wrong in there. Wrong is in concealing higher spiritual intelligences. If someone conceals them how would other people know about them and come to liberation. In Vera Bhaya sutta in Anguttara Nikaya and Lohicca sutta in Digha Nikaya Buddha himself has said that one can express his higher spiritual intelligences to the world and also those who conceal them unnecessarily do great damage to the world.

What is your advice to young people? For all under 20 years age, I tell now is the time to gather knowledge. Learn everything as much as you can. Do not depend upon school education only. Also, study religions and philosophies. Learn almost everything as much as you can. Because there comes a day when you become older, then as an assistant to your intelligence, knowledge is essential. Human life is a harsh thing. If you have intelligence and knowledge it will be somewhat easier. Also, have good manner. Have tolerance. Protect 5 components virtue. Speak truth. Admire truth. Be truthful. Also do not hurt your fellow students at the school. Respect elders. Never forget that you also someday become like them. Do not be jealous of other students. If you are a boy then have the qualities of a real man. Sharpen your intelligence in various ways. Think carefully and also read many none-fiction books. Be a real friend of everyone. Worship rishis. Do not always stay with electronic devices. Do not do sins even because your mother and father say so. I know life is harder to exist without doing sins. But avoid all sins as much as you can. Practice Dharma.

What is your advice to a person whose life is filled with many sorrows? Shut the world up and practice yoga.

What more can you tell me about the isolation? It is tiresome maintaining connections with people. A yogi always prefers the isolation. Isolation is free from troubles, fights and arguments. The isolated person does less sins and also unifies his mind easily.

What is your advice to ascetics? I should say, as ascetics you always remember why you became an ascetic. Do not forget your task. Always be strong in virtue as much as you can. Always practice concentration meditations and wisdom meditations. Without practicing meditations you are nothing. Have a high tolerance. The utmost asceticism is tolerance. Try not to depend upon others. Do not think maintaining a temple or a monastery is the most important thing. Stay away from women as much as you can. Abandon various useless tasks and various useless things. Real dharma vanishes in the near future. Also in the near future society never become good for ascetics. There emerge many great sinners in the near future. Our tomorrow will never be good. So it is now you should endeavour. Always stay in the state of dispassion. Remember dharma facts often. Do not be afraid to go to the forest alone. Try to attain the extinction of existence element as soon as possible. Your mission is attaining the supreme enlightenment. Have sanity on that always.

Is Buddhism a philosophy? No. Buddhism is neither a philosophy nor a religion. Buddhism is nature. The mechanism of the universe. The scientist who found out this, is Lord Buddha.

Is this Dharma simple to understand? Dharma is nature. What sustains its own characteristics is called nature. The Dharma is well explained by the reverend Omniscient One. Easy to understand. But Dharma is very deep. Isn’t nature deep. Because of its deepness, it is hard to realize. That is why living beings are trapped inside the existence, the rebirth. That is why they cannot realize nature or abandon desire. Therefore I say in those both ways. Easy and hard. Do you understand this.

What can you tell about the Arahant ascetic? "It must be said that in giving up everything, he came to the complete calm."

If we take this spiritual path how long will it take to give us results of the spiritual path? Sons, if you practice meditations continuously according to the instructions with earnestness; within 3 months you will obtain the results.

Thank you the reverend. We learned many new things from you.

Blessed be. The most important thing is taking actions.

Sadhu! Sadhu! Sadhu!

[Note: Due to various problems that came from the organization of Buddhist monks, the forest monk has now stepped out from the organization of Buddhist monks and has become an independent rishi.]

Chapter 27: On extra learning. 卐

Chapter 27: On extra learning. 卐

In the long journey of reincarnation, one has cried about if his all tears collected that would fill the great ocean and also even more. So why repent? So why become late on attaining liberation? There is no time for the remorse for the wise man.

To learn more about virtue, meditations, concentration, wisdom and attainment of the supreme enlightenment; read following 2 books. PDF books are available also.

The path of freedom – Vimuttimagga

The path of purification – Vishuddhimagga

You can download above 2 books from below web page in PDF format. English translations.

https://www.urbandharma.org/udharma14/pathpure.html

To learn suttas and other Dharma facts go to below website.

www.accesstoinsight.org

Below books are books that can be trusted about truthfulness. You can read them too.

1) Shasanavataranaya – compendium of Bhikkhu Vinaya by Rerukane Chandavimala Thero

2) Four noble truths by Rerukane Chandavimala Thero

3) The explanation of the factors of enlightenment by Rerukane Chandavimala Thero

4) Hand book of the buddhist by Rerukane Chandavimala Thero (This book contains many information that should be learned by a Buddhist lay person.)

5) Question of king Milinda (This book contains a debate and a discussion between a greek king born in Alexandria in the Caucasus named Menander I Soter and a reverend Arahant monk named Nagasena. The king asks very complex questions and put forth intricate problems to the Nagasena thero. The reverend Arahant monk solves all that problems. Later king himself become a Buddhist monk. Menander I Soter was an Indo-Greek King of the Indo-Greek Kingdom who administered a large empire in the Northwestern regions of the Indian Subcontinent from his capital at Sagala. Menander was a king of Bactria. 165/155–130 BC)

6) The life of the Buddha by Venerable Ananda Maithree Thero

You can download free Dharma e-books from the below web site. http://www.buddhanet.net/

Below are websites that provide 2 Dharma book libraries. https://www.bps.lk https://www.online.buddhistcc.com

[If you think this book – ‘PRACTICAL MEDITATION GUIDE BY A FOREST MONK’ should be read by everyone, then please share this book everywhere you can.]

Giving this book is giving Dharma and Wisdom. Giving Dharma excels all other gifts. The Dharma giver will receive wisdom, dispassion, meditative levels, high life span, high beauty, high pleasure, high power. Most importantly the Dharma giver sooner or later comes to the extinction of existence element and ends all griefs.

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For the benefit of many human beings; this book was written by the Rishi Brahmadeva. Rishi Brahmadeva is an Asian ascetic. Rishi Brahmadeva uncovered the ancient secrets and true dharma by mercy for the living beings. Mercy is given to you. This is a limitless help to the blind world.

This Electronic Book© is for free distribution only. Not for sale.

[It is worth noting that he reached the complete tranquillity by letting go of everything.]

Glory to the rishis!

Saints, praise be to you!

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Tag der Veröffentlichung: 14.10.2022

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