समथ विपस्सना

Namo tassa bhagavato arahato sammāsambuddhassa
(Homage to the Blessed One, the Worthy One [arahant], the Fully Self-Awakened One [sammāsambuddha].)

# Homage to the Triple Gem (Ti-ratana Vandanā)

By your leave, by your leave, by your leave (okāsa) — among the three kinds of action (kamma): bodily action, verbal action, and mental action — even if there remain any faults committed through ignorance by any of these actions, in order to be fully liberated (suvimutta) from all those faults: a first time, a second time, a third time — once, twice, up to three times — to the Buddha-gem, the Dhamma-gem, and the Saṅgha-gem, the supremely venerable Three Gems who, endowed with infinite and most excellent qualities, have become wholly purified, we pay homage and reverence, free of conceit, with faith, humbly, with two hands joined together in reverence, Venerable Sir (bhante).

Thus, through the powerful cause of the wholesome volitional action (kusala-kamma-cetanā) arising from paying homage and reverence in this way — free of conceit, with faith — may we forever remain far from the obstructing darknesses (obstacles) such as the four states of woe (apāya), the three miserable conditions, the eight defiled/unfavourable regions, the five fears, the four calamities, the five vices, the ninety-six diseases, the sixty-two wrong views (dvāsaṭṭhi diṭṭhi), and so forth; and, made complete by the knowledge of the Path (magga-ñāṇa) and the knowledge of the Fruit (phala-ñāṇa), may we ourselves realize the state of Nibbāna — supreme peace and bliss — Venerable Sir.

The Dhamma-urgency (dhamma-saṃvega) and exhortation (ovāda) / instructions of the benevolent Agga-mahā-paṇḍita, Venerable Vimala:

1) Being formed and breaking apart is formations (saṅkhāra); that is the truth of suffering (dukkha) — within the truth of suffering, the "I, mine" wish (craving) is the origin (samudaya). Where there is no arising and no cessation, that peace is Nibbāna. Where [suffering] is absent, the knowing of that is the truth of the Path.

2) With faith, health, and a clear/gladdened mind, increasing energy (vīriya) and seeing the rise-and-fall (udaya-bbaya) of name-and-form (nāma-rūpa) — these are the factors that bring the five-fold Path together.

3) Being attached to sensual pleasure (kāma), having no true teacher, lacking energy, and — through weakness — adopting wrong views: these are opposed to the five-fold Path.

4) If one keeps good/holy company, [contemplates] the true Dhamma, and cultivates right disposition, one will surely attain Nibbāna.

5) I must surely die; only time remains — while time is still there, one must meditate.

6) The Four Noble Truths (cattāri ariya-saccāni): the truth of suffering, the truth of the origin, the truth of the Path, the truth of cessation.

7) Do not waste in vain the time of this human birth that you have obtained.

(1)

8) With the ear, listen to the Dhamma; with knowledge (ñāṇa), observe the aggregates (khandha).

9) To listen to the Dhamma and to practise meditation and mental cultivation (dhyāna-bhāvanā) — that is one's own work.

10) With the ears of knowledge, listen to the Dhamma, that is, hear the Dhamma.

11) If, instead of practising samatha–vipassanā meditation, one puts it off saying "tomorrow, the day after," and death comes first before knowledge is attained, one will suffer a great loss.

12) May no defilement (kilesa) intrude in the midst of samatha–vipassanā (vipassanā) meditation.

13) What is called paṭicca-samuppāda (dependent origination) is not in a book; it is in one's own aggregates (khandha).

14) Know by your own knowledge the paṭicca-samuppāda that is present in your own aggregates.

15) The paṭicca-samuppāda of the book is known by perception (saññā); the paṭicca-samuppāda of the body is known by wisdom (paññā).

16) Knowing by perception (saññā) does not bring Nibbāna; only knowing by wisdom (paññā), that is, by [true] knowledge, brings Nibbāna.

17) Distinguish and know what must be done first and what later: place the supramundane (lokuttara) work first and set worldly (lokiya) affairs behind.

18) Do not give alms and make merit for the sake of the bliss of [further] becoming (bhava); do it for the sake of cessation (nirodha).

19) Is it because of giving that saṃsāra has become long, or is it because of not knowing how to give that saṃsāra has become long?

20) Because not knowing how to give is [rooted in] ignorance (avijjā), saṃsāra has become long.

21) Give with an understanding of the truth; strive to understand the truth.

22) Before becoming sick or old, practise meditation together with the knowledge of vipassanā (insight).

23) Knowing what is present — that itself is vipassanā (insight).

24) The later mind's knowing the earlier mind — that itself is vipassanā.

25) The later mind's observing the earlier mind — that itself is vipassanā.

26) Observing, with the mind that comes after, that which has already broken up before — that itself is vipassanā.

27) The path by which the broken-up aggregate (khandha) is known — knowing that which has broken up — is itself vipassanā.

28) Whether right or wrong, do not deliberate on another's mind; it is right to deliberate on your own mind.

29) Do the work by observing the aggregates; learn the work by looking at the book.

30) Not knowing one's own mind is great darkness.

31) To recognize one's own mind — that itself is vipassanā.

32) From the moment of birth, the body has been going toward death.

33) Do not put faith in any astrologer or palm-reader; the body is walking its own road. Have faith that, from today onward — tomorrow — it is going into death.

34) The body's work is to seek death; knowledge's work is to escape from death.

35) The aggregate is flowing on ceaselessly. If death takes its place, knowledge will fall behind.

36) Before the ceaselessly-flowing aggregate reaches the cremation ground, seek knowledge quickly.

37) In this time when the lifespan is short, if one does much worldly custom (social convention) and death takes its place, there will be a great loss.

38) Only by being born within the Dispensation (sāsana) does one get the chance to understand the liberating Four Noble Truths.

39) Wrong intention (micchā-saṅkappa) is itself opposition to the Path.

40) Very many are indeed living as servants of craving (taṇhā).

41) Do not keep company with craving (taṇhā) or greed (lobha); keep company with the wise.

42) To remain without any purpose in one's work is itself wrong thinking; or to remain idle/dissipated is itself a great fault.

43) Being happy now over "my sons, daughters, household and family," or being pleased through ignorance — at the final time of dying, when one sees [the prospect] of the four states of woe (apāya), one will have to repent and shed tears.

44) If you feel compassion for yourself, then cultivate right meditation (sammā-dhyāna); but if [your attitude] is "whatever happens, happens," then you [merely] drown in family.

45) To grow old is itself to grow weak. Worse than weak kamma is weak knowledge — if that happens, Nibbāna is not attained.

46) Only when kamma is cut off by knowledge is Nibbāna attained. If there is no knowledge, kamma will disturb [everything].

47) The fruit of knowledge is Nibbāna; the fruit of kamma is not Nibbāna.

48) Do not immediately believe merely because others say so, but do not doubt either; accept only after examination and investigation.

49) The capacity and power of the body — its very nature — is only forming and breaking apart.

50) To practise right meditation (vipassanā) is itself for the sake of dispassion (virāga / detachment).

51) Giving (dāna) and virtue (sīla) are themselves the lessening of defilement (kilesa). Vipassanā is itself the extinguishing of defilement.

52) The work one has done becomes, in the mind, knowledge.

53) To know "the body is not I, the mind is not I" — that itself is vipassanā.

54) The time when one listens to the Dhamma is itself the time when there is no non-Dhamma (adhamma).

55) By hearing the truth, and by fully putting into conduct the truth one has understood, one can become a stream-enterer (sotāpanna).

## Only when there is faith is it firmly held

Yogi ....................
Do you have faith in what is written below?

1) Do you have faith in ................ the Lord (God/Bhagavā) ?

2) Do you have faith in ................ the Dhamma ?

3) Do you have faith in ................ the Saṅgha ?

4) Do you have faith in ................ the teacher-preceptor (guru-ācārya) ?

Only when there is faith in the matters stated above will the retention/grasp become firm; and once one acts according to the instruction given by the teacher, one's own aim will be fulfilled.

## The determination (fixed teaching) of Mogok Agga-mahā-paṇḍita, Venerable Vimala
(One classification)

1) The subject of Dhamma

2) The subject of sensuality/work (kāma)

3) The subject of meditation

By "the subject of Dhamma" is meant: the five aggregates (pañca-khandha), the twelve sense-bases (dvādasa āyatana), the eighteen elements (aṭṭhārasa dhātu), the Four Noble Truths, and paṭicca-samuppāda (dependent origination) — these are the Dhamma[s]. Because Venerable Vimala arose taking up the banner of paṭicca-samuppāda, I shall set forth in what follows the fundamental (original) meaning of the twelve links (aṅga) by which paṭicca-samuppāda is expounded.

## The method of teaching and studying cause and effect

Two roots (mūla), two truths, four actualities, twelve links (aṅga) [with their] fundamental meaning, three junctions (sandhi), two causes (hetu), three bases (ādhāra — the three rounds), three periods (of time), twenty factors (upalabdhi / vīsatākāra) — to commit these terms to memory and thoroughly comprehend them is itself the supreme means of liberation from the wheel of the suffering of saṃsāra.

1) By "two roots" is meant — ignorance and craving/desire

2) By "two truths" is meant — the truth of the origin of suffering and the truth of suffering

3) By "four groups (compartments)" is meant — 1. compartment: the actuality of the cause in the past

• 2. compartment: the actuality of the effect in the present

• 3. compartment: the actuality of the cause in the present

• 4. compartment: the actuality of the effect in the future

4) By "twelve links" is meant — avijjā, saṅkhāra, viññāṇa, nāma-rūpa, saḷāyatana, phassa, vedanā, taṇhā, upādāna, kamma-bhava, jāti, jarā-maraṇa

(ignorance, formations, consciousness, name-and-form, the six sense-faculties, contact, feeling, craving/desire, clinging, kamma-becoming, birth, aging-and-death)

By "the fundamental meaning" is meant those stated above, beginning with ignorance and ending with aging-and-death.

5) By "three junctions (sandhi)" is meant: between compartment 1 and compartment 2, formations (saṅkhāra) and consciousness (viññāṇa) form one junction; between compartment 2 and compartment 3, feeling (vedanā) and craving (taṇhā) form one junction; between compartment 3 and compartment 4, kamma-becoming (kamma-bhava) and birth (jāti) form one junction.

6) By "three bases (ādhāra — the three rounds)" is meant: 1. the defilement-[round]'s ............. 3 bases

2. the kamma-[round]'s ............... 2 bases

3. the kamma-result-[round]'s ............... 8 factors (aṅga)

By "the defilement-round's 3 bases" is meant: ignorance, desire, and clinging.

By "the kamma-round's 2 bases" is meant: formations (saṅkhāra) and kamma-becoming.

By "the kamma-result-round's 8 factors" is meant: consciousness, mind-and-body, the six sense-faculties, contact, feeling, birth, aging, and rebirth-becoming (upapatti-bhava).

7) By "three periods of time" is meant — the past time that has gone by

• the present time occurring moment by moment now

• the future time yet to come

8) By "twenty factors" is meant — 1. the five factors of the past cause in compartment 1: ignorance – formations – desire – clinging – kamma

• 2. the five factors of the present cause in compartment 2: consciousness – mind-and-body – six sense-faculties – contact – feeling

• 3. the five factors of the present cause in compartment 3: desire – clinging – kamma – ignorance – formations

• 4. the five factors of the future effect in compartment 4: consciousness – mind-and-body – six sense-faculties – contact – feeling

Five factors in one compartment; adding up all the compartments, 4 × 5 = 20.
To understand the terms of this wheel from the teacher-preceptor, commit them to memory, and realize them through right meditation (sammā-dhyāna) — that itself is the supreme means of escaping from this wheel of the suffering of saṃsāra.

## The Five Aggregates (pañca-khandha) — meaning the group of mind and body

| Aggregate | Nature | (Pali aggregate) |
|---|---|---|
| Body (form / rūpa): the nature of the body ......... a nature that changes | (form-aggregate / rūpa-kkhandha) |
| Mind (name / nāma): the nature of feeling ......... the nature of experiencing pleasant and unpleasant | (feeling-aggregate / vedanā-kkhandha) |
| Mind (name / nāma): the nature of perception ......... the nature of remembering/recognizing | (perception-aggregate / saññā-kkhandha) |
| Mind (name / nāma): the nature of formations ......... the nature of reacting | (formations-aggregate / saṅkhāra-kkhandha) |
| Mind (name / nāma): the nature of consciousness ......... merely the nature of knowing | (consciousness-aggregate / viññāṇa-kkhandha) |

## The Twelve Sense-Bases (dvādasa āyatana) — that is, the twelve sense-faculties

Internal sense-bases: 6; external sense-bases: 6.

By "internal sense-bases" is meant: eye, ear, nose, tongue, body, mind.

By "external sense-bases" is meant: form/visible object, sound, smell, taste, touch, mental-object (dhamma).

## The Eighteen Elements (aṭṭhārasa dhātu) — the sense-faculties are also called "elements" (dhātu), because they are subject to forming and breaking apart

Internal elements ........... 6
External elements ......... 6
Arising elements ........ 6

a) By "internal elements" is meant: eye, ear, nose, tongue, body, mind.

b) By "external elements" is meant: form, sound, smell, taste, touch, mental-object.

c) By "arising elements" is meant: the seeing mind (eye-consciousness), the hearing mind, the smelling mind, the tasting mind, the body[-contact] mind, the thinking mind (mind-consciousness).

## The Four Actual Truths (Four Noble Truths)

1) Truth of suffering — taking birth, being sick, growing old, dying: the truth of the [suffering] event

2) Truth of the origin — the intense desire that is done: the truth of the cause

3) Truth of cessation — realizing Nibbāna: the truth of the cessation of suffering

4) Truth of the Path — the Noble Eightfold practice-path (ariya-aṭṭhaṅgika-paṭipadā): the truth of the Path

Joining cause and effect — the truth of the origin, the truth of suffering.

Paṭicca-samuppāda — being drawn on from a cause so that an effect arises: that itself is called paṭicca-samuppāda (dependent origination).

Now I shall explain the meaning of the twelve links (aṅga).

1. By "ignorance (avijjā)" is meant: not knowing the Four Noble Truths.

2. By "formations (saṅkhāra)" is meant: doing and causing to be done. Formations are of three kinds.

Among them: 1) meritorious wholesome formations (puñña / kusala)

• 2) demeritorious unwholesome formations (pāpa / akusala)

• 3) recitation-austerity-meditation formations (japa-tapa-dhyāna)

By "meritorious wholesome formations" is meant: the deeds of giving (dāna), virtue (sīla), and a serving disposition done in the present.

By "demeritorious unwholesome formations" is meant: deeds of misconduct done in the present through anger (dosa/krodha), greed (lobha), and delusion (moha).

By "recitation-austerity-meditation formations" is meant: the deeds of one who, in the present, has given up and renounced home and household, and lives a solitary life practising recitation, austerity, and meditation.

3. By "consciousness (viññāṇa)" is meant: the rebirth-linking consciousness (paṭisandhi-citta) — the mind that arises at the moment of death and goes on to be joined to another new body.

4. By "mind and body (nāma-rūpa)" is meant: the mind that wills/desires and the body that moves according to that will.

5. By "sense-faculty (indriya)" is meant: eye, ear, nose, tongue, body, mind — the six sense-faculties.

6. By "contact (phassa)" is meant: being touched, striking together.

7. By "feeling (vedanā)" is meant: experiencing the pleasant and the unpleasant.

8. By "desire (taṇhā)" is meant: to long for or to dwell upon.

9. By "clinging (upādāna)" is meant: being attached or being drawn on.

Ñāta-pariññā (full understanding of the known)

10. "Kamma-bhava" (karmic becoming) means: (1) what is done by the body ... bodily action (kāya-kamma); (2) what is done by speech ... verbal action (vacī-kamma); (3) what is done by the mind ... mental action (mano-kamma). [That is,] bodily formation, verbal formation, mental formation (saṅkhāra).

11. "Jāti" (birth) means: to take rebirth-linking (paṭisandhi) — to be born.

12. Jarā-maraṇa (aging-and-death) ... to grow old (aging) and to die (death).

To the yogīs: the matter of the Dhamma explained earlier has now been thoroughly set out, and now I wish again to write on the subject of the work (practice). It is most necessary to commit this text well to memory, to examine it upon the body as though learning it by heart, and — knowing it for oneself — to be able to explain it to others who seek to understand.

There are 62 kinds of views (diṭṭhi).

Among them, the views that need [to be dealt with] first for the path of stream-entry (sotāpatti):

1) Sakkāya-diṭṭhi (identity/personality view) ... to take the wrong view of the five aggregates (pañca-khandha) as "I," "so-and-so," woman, man, being (satta), person (puggala).

2) Sassata-diṭṭhi (eternalist view) ... to take the wrong view that the five aggregates are permanent, fixed, and constant. The eternalist view accompanied by craving for existence (bhava-taṇhā).

3) Uccheda-diṭṭhi (annihilationist view) ... to take the wrong view that after death it is finished and nothing further arises. The annihilationist view accompanied by craving for non-existence (vibhava-taṇhā).

4) Vicikicchā (doubt) ... to have doubt.

Please commit to memory the Pali verse-teachings written below:

1) Know that when an object (ārammaṇa) strikes a sense-door (dvāra), consciousness (citta) arises.

2) Two consciousnesses do not arise at one and the same time.

3) "Attano sabhāvaṃ dhāretī ti dhātu" ...
Meaning — attano: one's own; sabhāvaṃ: intrinsic nature; dhāreti: because it bears (holds); iti tasmā: therefore; dhātu: it is called "element" (dhātu).

Ñāta-pariññā

4) "Dvāyaṃ bhikkhave paṭicca viññāṇaṃ uppajjati" —
Meaning: dvāyaṃ: on two [things]; paṭicca: in dependence upon (being drawn together); viññāṇaṃ: consciousness (citta); uppajjati: arises. [In dependence on two [causes], consciousness arises.]

What must be noted / borne in mind

When there is knowledge of the cause, doubt (vicikicchā) is purified. When there is knowledge of the effect, [wrong] view (diṭṭhi) is purified.

Yogī

To the yogīs: the matter of the Dhamma has been well set out above, and now I wish to write on the subject of meditation.

1) As has been said, sit cross-legged; and having sat cross-legged, keep the body straight. Once the body is straight, keep the eyes and mouth closed; do not [let the mind] wander, do not doze; keep aware of the in-breath and out-breath. Do not follow the breath in as it is drawn in; do not follow the breath out as it goes out. In this way, first develop concentration (samādhi) — make the mind one-pointed.

When the mind has become one-pointed, watch with mindfulness, concentration, and wisdom (sati, samādhi, paññā) for the phenomena (dhamma) that arise at the six doors. Watching in this way, it becomes clear in the yogī's knowledge that the arisen phenomena are only phenomena whose nature is to form and to break up (to arise and pass away).

1) The five aggregates — the sakkāya phenomena

| Sakkāya (personality/identity — all five) | | | | |
|---|---|---|---|---|
| Rūpa-khandha (aggregate of form) | Vedanā-khandha (feeling) | Saññā-khandha (perception) | Saṅkhāra-khandha (formations) | Viññāṇa-khandha (consciousness) |
| rūpa (matter/form) | cetasika (mental factor) | cetasika | cetasika | citta (mind) |
| rūpa (body) | nāma (mind) | nāma (mind) | nāma (mind) | nāma (mind) |

Ñāta-pariññā

[Diagram — the ultimate realities:]
Top box: The ultimate realities (paramattha-dhamma) — 4
Left branch: 3 conditioned ultimates (saṅkhata) — the formed (saṅkhāra) → [dark box:] citta (mind) / cetasika (mental factors) / rūpa (matter)
Right branch: 1 unconditioned ultimate (asaṅkhata) — the unformed → [circle:] Nibbāna

I wish to explain the five-aggregate sakkāya phenomena spoken of in [section] 1. The benefactor Mogok Vimala Bhante first of all gave this teaching especially to one person.

One must distinguish and know the five aggregates — the nāma-rūpa phenomena — that arise when a present (paccuppanna) object (ārammaṇa) and a door (dvāra) meet. It is not said that one must know the shape, form, or the solid mass of the body. The presently occurring form, sound, smell, taste, touch, and mind-object (dhamma), together with eye, ear, nose, tongue, body, and mind — when these objects and doors meet, [there arise:] the five aggregates that are seen, the five aggregates that are heard, the five aggregates in which smell is received, the five aggregates in which taste comes, the five aggregates that are touched, and the five aggregates that are thought — these are the sakkāya phenomena existing in a clear form. When the aggregate's object and door meet, the five aggregates arise all at once; and when they break up, they break up all at once too — and without knowing these five aggregates, [their] arising and vanishing is not seen.

As explained in [section] 2, one can distinguish and know the ultimate realities by looking at the diagram. The 3 conditioned ultimate realities and the 1 unconditioned ultimate reality — all 4 ultimate realities — are directly present in a clear form. Without clearly knowing the [section] 1 five aggregates explained above, one will not be able to understand the [section] 2 four ultimate realities.

Cittānupassanā-bhāvanā (development of contemplation of mind)

When doing meditation, until concentration arises, hold concentration on the "householder" (the resident — the breath) or on the coming-and-going for ten or fifteen minutes; and if concentration has not arisen, keep watching further. Once concentration has arisen, watch whatever arises — whether an inner "guest" or an outer "guest." If nothing arises, watch the "householder," that is, the in-breath and out-breath.

Ñāta-pariññā

Cittānupassanā-bhāvanā (contemplation of mind) [Diagram: a seated meditator, with labels on arrows]

Left labels (the "householder" / resident):
- the householder consciousness [the resident mind]
- the consciousness of drawing the breath in
- the consciousness of expelling the breath out

Upper-right group — the five outer "guests":
- eye + form — the mind that sees
- ear + sound — the mind that hears
- nose + smell — the mind that smells
- tongue + taste — the mind that tastes
- body + touch — the mind that feels (bodily)

Lower-right group — the six inner "guests":
- greed-consciousness (lobha)
- hatred-consciousness (dosa)
- delusion-consciousness (moha)
- non-greed consciousness (alobha)
- non-hatred consciousness (adosa)
- thinking-consciousness

The Noble Eightfold Path (aṭṭhaṅgika-magga) [large heading; a vertical bar down the centre]

Left column: The five-factored path (pañcaṅgika-magga)
- to see rightly } sammā-diṭṭhi (right view) — the wisdom-path, 2 factors
- to think rightly } sammā-saṅkappa (right intention)
- to make right effort } sammā-vāyāma (right effort) — the concentration-path, 3 factors
- to have right mindfulness } sammā-sati (right mindfulness)
- to have good one-pointedness } sammā-samādhi (right concentration)
[arrow below:] The five paths (factors) explained above are the mundane (lokiya) vipassanā path.

Right column: The virtue-path (sīla-magga) — the virtue-path, 3 factors
- sammā-vācā (right speech) — to speak good speech
- sammā-kammanta (right action) — to do good action
- sammā-ājīva (right livelihood) — to earn a good livelihood

Ñāta-pariññā

| Phenomena outside the Dispensation (sāsana) | Phenomena within the Dispensation (sāsana) |
|---|---|
| Giving, virtue, serenity (dāna, sīla, samatha) | Giving, virtue, serenity (dāna, sīla, samatha) |

Left column — phenomena outside the Dispensation:
The auspicious aeon (bhadda-kappa).
Because a Buddha (Bhagavān) has not arisen outside the Dispensation, there is only the knowledge of the ownership of kamma (kammassakata-ñāṇa) — knowing that "if one does good, good results; if one does evil, evil results."
"Within the Dispensation" refers to [the time] when a Buddha has arisen. Because a Buddha arises, two [kinds of] knowledge are obtained. Of those two, [they are:] the knowledge of the ownership of kamma, and the truth-conforming knowledge (saccānulomika-ñāṇa) that knows the [Four Noble] Truths.

As for the truth-conforming knowledge — after the Buddha has attained parinibbāna, it can be understood by taking refuge with the Saṅgha, who can clearly explain the true Dhamma, listening to the Dhamma, and practising (bhāvanā).

Right column — phenomena within the Dispensation:
The truth-conforming knowledge (saccānulomika-ñāṇa), that is, insight-knowledge (vipassanā-ñāṇa) — the medicine of impermanence, the medicine of suffering, and the medicine of non-self (anatta). [By it,] purify [away] the eternalist view (sassata-diṭṭhi) and the annihilationist view (uccheda-diṭṭhi). When one understands the arising of the world (loka-samudaya) and the cessation of the world (loka-nirodha), the eternalist view and annihilationist view are purified.

Ñāta-pariññā

Vedanānupassanā-bhāvanā (contemplation of feeling) [Image: a seated statue/figure in meditation, with labelled arrows]

Upper-left labels (arrows pointing to the head / sense-organs):
- as soon as [something is] seen — neutral feeling (upekkhā-vedanā)
- as soon as [something is] heard — neutral feeling
- as soon as there is smell — neutral feeling
- as soon as [something is] eaten (tasted) — neutral feeling

Lower-left (pointing to the body):
In the body —
- pleasant feeling (sukha-vedanā)
- painful feeling (dukkha-vedanā)
arise.

Right labels (arrows pointing to the heart / chest; brace: "arise in the mind"):
- somanassa-vedanā (pleasant mental feeling)
- domanassa-vedanā (unpleasant mental feeling)
- upekkhā-vedanā (neutral feeling)
} arise in the mind (manas)

Ñāta-pariññā

The method of practice (bhāvanā)

Outer "guests" (table 1)

| # | Arising element (dhātu) | Feeling | Place of arising |
|---|---|---|---|
| 1. | as soon as [something is] seen | neutral feeling (upekkhā) | arises in the eye. |
| 2. | as soon as [something is] heard | neutral feeling | arises in the ear. |
| 3. | as soon as there is smell | neutral feeling | arises in the nose. |
| 4. | as soon as [something is] eaten (tasted) | neutral feeling | arises in the tongue. |

Outer "guests" (table 2)

| # | Arising element (dhātu) | Feeling | Place of arising |
|---|---|---|---|
| 1. | in the body-sensitivity form (kāya-pasāda-rūpa) | pleasant feeling (sukha) | arises in the body. |
| 2. | in the body-sensitivity form (kāya-pasāda-rūpa) | painful feeling (dukkha) | arises in the body. |

Inner "guests" (table 3)

| # | Arising element (dhātu) | Feeling | Place of arising |
|---|---|---|---|
| 1. | dependent on the heart-base (hadaya-vatthu) | somanassa (pleasant mental feeling) | arises in the mind. |
| 2. | dependent on the heart-base | domanassa (unpleasant mental feeling) | arises in the mind. |
| 3. | dependent on the heart-base | upekkhā (neutral feeling) | arises in the mind. |

The ten defilements (kilesa)
[boxes:] lobha (greed) | dosa (hatred) | moha (delusion) | māna (conceit) | diṭṭhi (wrong view) | vicikicchā (doubt) | thīna-middha (sloth-and-torpor) | uddhacca (restlessness) | ahirika (moral shamelessness) | anottappa (moral recklessness / lack of fear of wrongdoing)

Ñāta-pariññā

Eleven kinds of fire
[boxes:] lobha (greed) | dosa (hatred) | moha (delusion) | jāti (birth) | jarā (aging) | maraṇa (death) | soka (sorrow) | parideva (lamentation) | dukkha (pain) | domanassa (grief) | upāyāsa (despair)

The twelve kinds of distortion (vipallāsa)

| | anicca (impermanence) | dukkha (suffering) | anatta (non-self) | asubha (foulness) |
|---|---|---|---|---|
| Distortion of perception (saññā-vipallāsa) | 1 | 4 | 1 | 3 |
| Distortion of mind (citta-vipallāsa) | 1 | 4 | 1 | 3 |
| Distortion of view (diṭṭhi-vipallāsa) | 1 | 4 | 1 | 3 |

1. Those marked "1" are the dhammas abandoned by the stream-enterer (sotāpanna).
2. Because "2" is not written, there is no [distinct] dhamma newly removed by the once-returner (sakadāgāmī); [rather,] he makes the defilements such as greed thinner.
3. Those marked "3" are removed by the non-returner (anāgāmī).
4. Those marked "4" are removed by the arahant.

How the 10 fetters (saṃyojana) are removed by the 4 paths

1. [Wrong] view (diṭṭhi), doubt (vicikicchā), and clinging to rites and rituals (sīlabbata-parāmāsa) — these three are removed by the path-knowledge of the stream-enterer.

2. The once-returner (sakadāgāmī) diminishes or makes thinner greed (lobha), hatred (dosa / dveṣa), and delusion (moha).

3. Sensual craving (kāma-rāga) and ill will (byāpāda) — these two fetters are removed by the path-knowledge of the non-returner (anāgāmī). The five kinds of fetters mentioned above are called the lower fetters (orambhāgiya-saṃyojana).

4. Craving for form-existence (rūpa-rāga), craving for formless existence (arūpa-rāga), conceit (māna), restlessness (uddhacca), and ignorance (avijjā) — these five fetters are removed by the path-knowledge of the arahant. These five fetters are called the higher fetters (uddhambhāgiya-saṃyojana).

Removing the ten defilements (kilesa) by the four path-knowledges (magga-ñāṇa)

1–2. The defilements diṭṭhi (wrong view) and vicikicchā (doubt) are removed by the first path. Likewise the second path-knowledge also removes them.

3. The defilement dosa (aversion) is removed by the third path-knowledge.

4. Lobha (greed), moha (delusion), māna (conceit), thina (sloth), uddhacca (restlessness), ahirika (moral shamelessness) and anottappa (lack of moral dread) are removed by the fourth path-knowledge.

The hindrances (nīvaraṇa)

1–2. The hindrance vicikicchā (doubt) is removed by the first path-knowledge. Likewise the second path-knowledge also removes it.

3. The hindrances kāmacchanda (sensual desire), vyāpāda (ill-will) and kukkucca (remorse/worry) are removed by the third path-knowledge.

4. The hindrances thina-middha (sloth-and-torpor) and uddhacca-kukkucca (restlessness-and-worry) are removed by the fourth path-knowledge.

The 31 planes of existence (bhavana) [diagram]

[Centre circle:] Birth (jāti) — the truth of suffering (dukkha-sacca)

Brahmā planes ▶ 20
Deva planes ▶ 6
Human plane ▶ 1
Happy destinations (sugati): 27 planes

[Lower part, flowing from "birth / truth of suffering" through lobha / dosa / moha:]
Hell (naraka) → planes [unclear]
Animal realm (tiracchāna) → [unclear]
Hungry ghosts (peta) → [unclear]
Asuras (asura) →
Woeful destinations (duggati): 4 planes

[Right margin, written vertically:] The abode of all thirty-one [unclear]
[Second vertical text:] The abode where beings possessed of diṭṭhi and vicikicchā remain [unclear]

What must be borne in mind

Because within the thirty-one planes there is aging, disease and death, the Blessed One declared them to be the truth of suffering (dukkha-sacca).

Questions and answers on the Dhamma

Q: — If one desires Nibbāna, what should one do?
A: — Practise the Dhamma of vipassanā (insight) or sit in meditation.
Q: — Before practising vipassanā meditation, what should first be purified?
A: — Diṭṭhi (wrong view) and vicikicchā (doubt) are to be purified by saññā-ñāṇa (knowledge of perception). [see Notes]
Q: — To purify diṭṭhi and vicikicchā, what must one come to know?
A: — One must know the aggregates (khandha) and dependent origination (paṭicca-samuppāda).
Q: — Why must diṭṭhi and vicikicchā be purified first of all?
A: — Because they block the path-knowledge (magga-ñāṇa) and fruition-knowledge (phala-ñāṇa), they must be purified.
Q: — Without understanding these dhammas at all, is it not difficult to purify diṭṭhi?
A: — It is extremely difficult. For this reason the Blessed One said that a teacher capable of explaining this Dhamma correctly is absolutely necessary.
Q: — What is the correct meaning of vipassanā (vipaśyanā)?
A: — "Vi" means specially, distinctly; "passanā" means to know/see. [i.e. to see distinctly.]
Q: — What is a khandha (aggregate), and how is it to be observed?
A: — The arising and passing away of the five aggregates (pañca-khandha), the mind-and-matter (nāma-rūpa) dhammas that arise when a sense-object (ārammaṇa) and a sense-door (dvāra) meet — that very arising-and-passing-away is what is called khandha. "To observe" means the knowledge that watches it so as to see the arising and passing away; there are five kinds of such knowledge. Among these, sammā-diṭṭhi (right view) and sammā-saṅkappa (right intention) are the two factors of the wisdom-path (paññā); and sammā-vāyāma (right effort), sammā-sati (right mindfulness) and sammā-samādhi (right concentration) are the three factors of the concentration-path (samādhi). Observing by means of these five mundane path-factors (lokiya magga) is precisely what is meant.

Q: — The seeing mind arises when eye and form meet. If one becomes clear in knowledge that it was not created by some powerful being, what is thereby purified?

A: — When one knows clearly, in knowledge, that the eye-consciousness (cakkhu-viññāṇa) that sees arose of itself, vicikicchā (doubt) is purified. This dhamma that sees consists of the four mental aggregates (nāma-khandha). In the earlier five aggregates the objects or intrinsic nature of the aggregates were already explained. When knowledge arises regarding these four mental aggregates — that "I" am not so-and-so, not a man or woman, not a being or creature, but a dhamma that arises all at once and passes away all at once — then sakkāya-diṭṭhi (identity view) is purified. This dhamma does not proceed according to anyone's wish. When one knows that a dhamma arising and passing away according to its own nature is indeed impermanent (anicca), suffering (dukkha) and not-self (anattā), then the sassata-diṭṭhi (eternalism view) — holding it to be permanent and enduring — is purified. Thus, when one sees the passing away of the aggregate and sees a fresh arising, the uccheda-diṭṭhi (annihilationism view) — that after death everything is finished — is purified.

Q: — Are there only three views in all?
A: — No. There are the sixty-two (bāsaṭṭhi) wrong views (micchā-diṭṭhi). But these three views above, together with vicikicchā, were stated only because they alone are what is needed.
Q: — Then please explain still more clearly?
A: — Very well. It becomes clearer as shown in the diagram; look at the diagram ahead. ➤➤

[Left diagram:] The five aggregates (pañca-khandha) that arise when eye and form meet

Matter produced by kamma → [drawing of an eye]
Matter produced by season/temperature (utu) → shape-and-form
[arrow, centre:] the cause: dependent origination (paṭicca-samuppāda)
[box below:] Matter (rūpa) / matter-aggregate (rūpa-khandha)
[vertical arrow, side:] arising together... [unclear]

[Lower wheel — centre:] The four (4) mental aggregates (nāma-khandha)
[Segments of the wheel:]
Consciousness-aggregate (viññāṇa-khandha) — knowing
Feeling-aggregate (vedanā-khandha) — [unclear]
Perception-aggregate (saññā-khandha) — remembering [unclear]
Formations-aggregate (saṅkhāra-khandha) — forming/making [unclear]

[Right diagram:] The five mundane path-factors (lokiya magga), the dhammas that observe

The two wisdom-path (paññā) factors:
Sammā-diṭṭhi (right view)
Sammā-saṅkappa (right intention)

The three concentration-path (samādhi) factors:
Sammā-vāyāma (right effort)
Sammā-sati (right mindfulness)
Sammā-samādhi (right concentration)

[Right margin, vertical text — partly unclear:] The two wisdom-path factors... arising and passing away are seen... by the five mundane path-factors [unclear]

[Caption beneath the diagram:]
As explained in the diagram above, this was set out with a purpose for yogīs (meditators) who do not yet know the initial teaching. Correctly speaking, the matter-aggregate (rūpa-khandha) and the four mental aggregates (nāma-khandha) arise all at once and pass away all at once.

Questions and answers on the Dhamma

Q: — When one sees or knows in this way, what fruit is gained?
A: — During the time one practises meditation (jhāna/bhāvanā), because it is a mundane path (lokiya magga), the dhammas of mental proliferation (papañca) — the defilements that become craving (taṇhā), conceit (māna), view (diṭṭhi), or that become craving, clinging (upādāna) and kamma — the dhammas that keep saṃsāra revolving are momentarily halted. At the time of the five-factored path (pañcaṅgika magga), when craving (taṇhā) too is not allowed to arise, even the aggregates (khandha) are momentarily let go.

Q: — What happens if one does not practise vipassanā meditation?
A: — When a sense-object (ārammaṇa) and a sense-door (dvāra) meet, there arises craving (taṇhā) or greed (lobha) for what is pleasing. When drawn on by craving, there is clinging (upādāna). When, out of attachment, one makes effort, there is kamma; and once the dhamma of proliferation (papañca) has come in this way, according to kamma another birth begins. When the mind sees without understanding, dependent origination revolves through dosa (aversion), soka (sorrow), parideva (lamentation), dukkha (pain), domanassa (grief), upāyāsa (despair), avijjā (ignorance) and saṅkhāra (formations). When one sees something good and does not apply knowledge, dependent origination revolves from the middle. When one sees something bad and does not apply knowledge, dependent origination revolves from the end. When there is not-knowing, i.e. delusion (moha), dependent origination revolves from the beginning.

Q: — Explain paṭicca-samuppāda and saṃsāra separately.
A: — "Paṭicca" is being drawn on by a cause; "sam-" is thoroughly/rightly; "uppāda" is the arising-effect. An effect occurring by being drawn on by a cause is called paṭicca-samuppāda (dependent origination). "Saṃsāra" means "sam" (thoroughly) plus wandering/revolving. That which is continually taking birth again and again is called saṃsāra.

Q: — If paṭicca-samuppāda is not understood, what views (diṭṭhi) arise? Please explain the meaning of those views.
A: — Through not understanding paṭicca-samuppāda, when fear arises the views are of the following kinds:

1) Sakkāya-diṭṭhi (identity/personality view)
2) Sassata-diṭṭhi (eternalism view)

3) There are also uccheda-diṭṭhi (annihilationism) and vicikicchā (doubt).

a) Sakkāya-diṭṭhi means — the mistaken idea of taking the five aggregates (pañca-khandha) to be "I", so-and-so, a man or woman, a being or creature.

b) Sassata-diṭṭhi means — the mistaken idea of taking the five aggregates to be permanent and enduring.

c) Uccheda-diṭṭhi means — the mistaken idea that after death everything is finished.

d) Vicikicchā means being in doubt.

Q: — Is vipassanā meditation outside the Dispensation (sāsana)?
A: — Absolutely not.
Q: — What dhammas exist outside the Dispensation?
A: — Outside the Dispensation there are only the dhammas of dāna (generosity), sīla (virtue) and samatha (serenity).
Q: — Did the Blessed One not teach the dhammas described above?
A: — He did teach the dhammas that lead to the human world, the deva world and the Brahmā world. Nevertheless, He especially taught the dhamma of the Four Noble Truths (cattāri ariya-saccāni).
Q: — In order to know the Blessed One's teaching, what should one do?
A: — Seek a true teacher (sadguru) able to teach the dhamma of the Four Noble Truths well, and take refuge in the teacher.
Q: — How does saṃsāra revolve?
A: — Keeping the aggregates (khandha), sense-bases (āyatana) and elements (dhātu) constantly joined together is what is called saṃsāra revolving.

The thirty-one planes (bhavana) are:

1) 20 Brahmā worlds
2) 6 deva worlds
3) 1 human world
4) 4 states of woe (apāya) — in all, 31 planes

Because one is not free from aging, becoming sick and dying, when viewed in terms of truth, this is the plane of the truth of suffering (dukkha-sacca).

Q: — What is dukkha (suffering)?
A: — "Du" = loathsome; "kha" = useless/of no use; "sacca" = true. Being loathsome and useless is precisely dukkha.

Q: — What knowledge is needed for liberation from the fear and obstacles of saṃsāra?
A: (a) Kammassakata-ñāṇa (knowledge of kamma as one's own / kamma-ownership)
(b) Nāma-rūpa-pariccheda-ñāṇa (knowledge distinguishing mind-and-matter)
(c) Paccaya-pariggaha-ñāṇa (knowledge of discerning conditions)
(d) Vipassanā-ñāṇa (insight-knowledge)
(e) Magga-ñāṇa (path-knowledge) — all five knowledges are needed.

Q: — How is one to understand the above five knowledges?
A: — a) Kammassakata-ñāṇa means the knowledge of understanding that doing good brings good and doing bad brings bad fruit.
b) Nāma-rūpa-pariccheda-ñāṇa means knowing mind-and-matter (nāma-rūpa) by distinguishing them apart.
c) Paccaya-pariggaha-ñāṇa means knowing cause and effect well, or the knowledge that knows well how nāma-rūpa arises.
d) Vipassanā-ñāṇa means knowing, by means of the five mundane path-knowledges (lokiya magga), that the mind-and-matter which arises when a sense-object (ārammaṇa) and a sense-door (dvāra) meet is merely forming and breaking up.
e) Magga-ñāṇa (path-knowledge) means —
a) sammā-vācā (right speech), b) sammā-kammanta (right action), c) sammā-ājīva (right livelihood) — these three factors of the virtue-path (sīla), together with the five mundane path-factors (lokiya magga); when these two sets of path-factors are joined, they make the Noble Eightfold Path (aṭṭhaṅgika-magga).

Q: — In that case, is it not permissible to omit vipassanā meditation?
A: — If you have compassion for yourself, you must indeed practise vipassanā.

The exhortation (ovāda) of the benevolent Mogok Vimala Bhante

1) Do not rely on kammassakata-ñāṇa alone.
2) Do not rely on nāma-rūpa-pariccheda-ñāṇa alone either.
3) Do not rely on paccaya-pariggaha-ñāṇa alone either.
4) Do not sit content, thinking "I have already come to understand paṭicca-samuppāda."
5) Do not rest content even thinking that you have seen or known the three characteristics — anicca, dukkha, anatta (impermanence, suffering, not-self). Even one [further] birth is a loss for oneself. Therefore, have complete faith that path-knowledge (magga-ñāṇa) — which leads to Nibbāna, where there are no aggregates (khandha) and no suffering (dukkha) — is the only true foundation.

What must be borne in mind

However much one can expound by looking at or reading a book, one cannot be freed from the fear of saṃsāra.

Only by being heedful (appamāda), keeping mindful, and practising meditation can one be freed from the suffering and fear of saṃsāra.

The yogī (meditator)

1) If someone asks what vipassanā meditation is, answer that it is the path for seeking the true Dhamma.
2) Vipassanā meditation is an indispensable practice within the Blessed One's Dhamma.
3) For attaining path-knowledge and Nibbāna through understanding the truth, vipassanā is indispensable.

The conventional truths (sammuti-sacca) that must not be discarded

1. Hiri-ottappa (moral shame and moral dread)
2. Kammassakatā-ñāṇa (the knowledge that beings are owners of their own kamma)
3. Sāhatthika-dāna (giving with one's own hand)
4. Pañcānantariya-kamma (the five heinous deeds of immediate [retribution])
5. Mettā-bhāvanā (the cultivation of loving-kindness)
6. Pubbenivāsa-ñāṇa (the knowledge of past dwellings / recollection of former lives)
7. Considering [who is] a fit or unfit person
8. On account of the reasons stated above regarding worldly usage, the Blessed One did not discard conventional truth (sammuti-sacca).

The four kinds of mice

Digs a hole ..................... does not know how to hide.
Does not dig a hole ..................... also does not know how to hide.
Digs a hole ..................... knows how to hide.
Does not dig a hole ..................... yet also knows how to hide.

Giving (dāna) is of two kinds

1. Ordinary people (puthujjana) give for the sake of worldly happiness.
2. Yogis give for the sake of supramundane (lokuttara) happiness.

[Flow diagram]

Top: The eighteen elements (aṭṭhārasa dhātu)
→ branches into three:

• Left → The twelve sense-bases (dvādasa āyatana) → splits into:
• → Internal sense-bases (ajjhattika āyatana): 6 (i.e.) the 6 doors (dvāra)
• → External sense-bases (bāhira āyatana): 6 (i.e.) the 6 objects (ārammaṇa)
• Right → The dhammas that arise when object (ārammaṇa) and door (dvāra) meet

[Three columns of six elements:]

| Internal elements — 6 | Contact elements — 6 | Arising elements — 6 |
|---|---|---|
| eye ↔ | form (rūpa) → | the seen ......... mind |
| ear ↔ | sound → | the heard ........ mind |
| nose ↔ | odour → | odour ......... mind |
| tongue ↔ | taste → | taste ......... mind |
| body ↔ | tangible (phassa/spraṣṭavya) → | body (kāya) ......... mind |
| name/mind (nāma) → mind ↔ | mind-object (dhamma) → | thought ........... mind |

The first five internal bases (eye/ear/nose/tongue/body) are bracketed together as rūpa (form); the mind-row is labelled nāma (name/mentality).

The Yogi

"You know how to open the eyes ............... just open [them] and look."

[The captions on the left cross over via arrows (each labelled with a defilement / root) to the four woeful destinations:]

• If a pleasant form is seen without [insight-]knowledge — via greed (lobha) → hell (niraya)
• If an unpleasant form is seen without knowledge — via anger (kodha/dosa) → the animal realm (tiracchāna) [Devanāgarī: त्रिछन्न / तिरच्छान]
• If a neutral (middling) form is seen without knowledge — via delusion (moha) → the hungry-ghost realm (peta)
• [fourth arrow, anger] → the demon realm (asura)

The four dark boxes are the four woeful states: hell, animal realm, hungry ghosts (peta), demons (asura).

[Top inverted triangle]
Right view (sammā-diṭṭhi) / the dhamma that sees the five aggregates (pañca-khandha) — beneath: to see rightly

[Central wheel — each aggregate (khandha) with its function verb; centre = the group of the four mental aggregates:]

• Perception-aggregate (saññā-khandha) — its function: to recognize / apprehend
• Centre: The name-[mind] aggregates (nāma-khandha) — 4 of them
• Feeling-aggregate (vedanā-khandha) — function: to experience (bhoga)
• Formations-aggregate (saṅkhāra-khandha) — function: to construct / form (…to make)
• Consciousness-aggregate (viññāṇa-khandha) — function: to cognize / know

[Left labels:] The five aggregates = the sakkāya dhammas — the name/mental aggregates: four; the form aggregate: one.
[Right label:] the aggregates seen in the middle — the five aggregates.

[Bottom box:] Form-aggregate (rūpa-khandha) / form (rūpa)
Arrow rising to the wheel, labelled: dependent origination (paṭicca-samuppāda) [with दुक्ख = dukkha alongside].

[Bottom flanks:]
- Left (ear image): form produced by kamma →
- Right (circle "sound-form"): form produced by season/temperature (utu) →
- Dashed line across bottom: the cause: dependent origination (paṭicca-samuppāda)

[Left diagram — inverted triangle] The preliminary path (pubbabhāga-magga) / the dhamma that sees the fivefold path (pañca-magga)
[Five circles, grouped:]
- Right view (sammā-diṭṭhi)
- Right thought/intention (sammā-saṅkappa) — [bracket:] the wisdom-path (paññā-magga): 2 factors
- Right effort (sammā-vāyāma)
- Right mindfulness (sammā-sati) — [bracket:] the concentration-path (samādhi-magga): 3 factors
- Right concentration (sammā-samādhi)
[Spine label:] the dhamma that sees the fivefold path.

[Right diagram — inverted triangle] Wrong view (micchā-diṭṭhi) / personality-belief (sakkāya-diṭṭhi) / taking the conventional as "I" [last line partly unclear]
[Four circles, each fed from a tall black box:]
- hell (niraya) ←
- animal realm (tiracchāna) ←
- hungry ghosts (peta) ←
- demons (asura) ←
[Tall black box:] the four [woeful] states

1. The five aggregates (pañca-khandha), the twelve sense-bases (dvādasa āyatana), the eighteen elements (aṭṭhārasa dhātu), the four noble truths (cattāri ariya-saccāni), and dependent origination (paṭicca-samuppāda) have now been expounded so as to be understood.

2. The knowledge that discerns mind-and-matter (nāma-rūpa-pariccheda-ñāṇa) and the knowledge that grasps conditions (paccaya-pariggaha-ñāṇa) have been clearly explained.

3. It has already been shown earlier in the book that if there is right knowledge of the aggregates one reaches Nibbāna, and if there is no right knowledge of the aggregates one reaches the four woeful states (cattāro apāyā).

4. To reach Nibbāna the path-knowledge must be climbed in four grades. If, by watching the mind (citta), one sees the arising and passing away of the aggregates, then [the view] is purified together with [the abandoning of] personality-belief (sakkāya-diṭṭhi), eternalism-view (sassata-diṭṭhi), annihilationism-view (uccheda-diṭṭhi), and doubt (vicikicchā); and if one practises meditation (jhāna-bhāvanā) as conduct, the first path (paṭhama-magga) can be attained. With still further practice, one can also attain the second, third, and fourth paths above it.

When eye and form, ear and sound meet, the five aggregates — or mind-and-matter (nāma-rūpa) — that have arisen are known [thus]: right effort, right mindfulness, right concentration — these three concentration-path factors (samādhi-magga) enable one to know the arising of the five aggregates; and the passing away of the aggregates is known by right view and right thought, the two wisdom-path factors (paññā-magga). Therefore the benefactor Venerable Āyasmā Vimala taught that unless the fivefold path comes together, arising-and-passing-away is not seen. Two [moments of] mind do not arise simultaneously; at the moment the aggregate arises there is no knowledge [of it]. The knowledge that watches the fivefold path must know it after the arising of the aggregate has gone before. Therefore Mogok Āyasmā Vimala taught: "let knowledge know, after the forming-and-breaking [of the aggregate] has gone ahead / behind."

The mental character of persons who hold eternalism-view (sassata-diṭṭhi) and annihilationism-view (uccheda-diṭṭhi)

(a) The mental character of a person who holds eternalism-view (sassata-diṭṭhi)

He believes there is this world and a next world. He believes there is this birth and another (next) birth.

He keeps performing wholesome deeds (kusala-kamma). He is afraid to do unwholesome deeds (akusala-kamma). Even if he meets the Blessed One or meets the communities of the Blessed One's disciples (the Saṅgha), because his craving for existence (bhava-taṇhā) is great, liberation is difficult. However slight that person's fault, his release is slow — because he delights in existence (bhava) itself.

(b) The mental character of a person who holds annihilationism-view (uccheda-diṭṭhi)

He believes there is no this-world and no next-world. He believes there is no this-birth and no next-birth.

He does not believe that doing good deeds yields good fruit and doing bad deeds yields bad fruit.

He does not keep doing wholesome deeds; he never does wholesome deeds; he is unafraid of doing unwholesome deeds and keeps doing them. Yet if that person meets the Blessed One or the communities of his disciples and gets to hear the Dhamma, he abandons his annihilationist path and comes readily to the middle way — because he is not [deeply] attached to existence (bhava). By "middle way" is meant the Noble Eightfold Path (aṭṭhaṅgika-magga).

The cause of [holding] eternalism-view and annihilationism-view is not knowing the aggregates and dependent origination. If one is to be freed from these views, one must specially come to know the aggregates and dependent origination (khandha and paṭicca-samuppāda).

The three fixed wrong views (niyata-micchā-diṭṭhi) — 3

1) Ahetuka-diṭṭhi (the view of non-causality — that there is no cause)
2) Natthika-diṭṭhi (the nihilist view — that "there is nothing")
3) Akiriya-diṭṭhi (the view of non-action / inefficacy of action)

The Blessed One said that to hold these three views stated above is the great error — that fixed wrong view (niyata-micchā-diṭṭhi) is definitely erroneous thinking.

Understanding (knowing) is of three kinds. Knowing by eye-consciousness (cakkhu-viññāṇa) is a general (ordinary) knowing. Knowing by mind-consciousness (mano-viññāṇa) — knowing "white/black, woman/man" — that is knowing the person (concept).

To know the intrinsic-nature dhamma (sabhāva-dhamma) that has arisen when object (ārammaṇa) and door (dvāra) meet — that itself is knowing by wisdom (paññā). By knowing the dhamma as dhamma — "it is not a being, not a person (satta, puggala)" — personality-belief (sakkāya-diṭṭhi) is purified. When one knows this arisen intrinsic-nature dhamma as impermanent ("it is not permanent"), eternalism-view (sassata-diṭṭhi) is purified. When one knows that this dissolved nature has become new again, annihilationism-view (uccheda-diṭṭhi) is purified. If one practises meditation without purifying the views stated above, one only gains wholesome merit (kusala-puñña); one does not gain path-knowledge (magga-ñāṇa) or fruition-knowledge (phala-ñāṇa) — because the insight (vipassanā) is weak, as Mogok Āyasmā Vimala said. Only when one purifies the views first and then practises meditation does strong vipassanā finally arise, and path-knowledge and fruition-knowledge are easily attained. Therefore I am setting out dependent origination (paṭicca-samuppāda) for the yogis in the form of a training instruction; and if a yogi has a meditation subject (kammaṭṭhāna) suited to his own character, the meditation succeeds. Now, examining the five aggregates by the four foundations of mindfulness (cattāro satipaṭṭhānā), look at the chart below for the meditation subject (kammaṭṭhāna) matched to your own character.

The method of examining the five aggregates by the four foundations of mindfulness (satipaṭṭhāna)

[Table — the five aggregates map to the four -ānupassanā / satipaṭṭhāna:]

| Form-aggregate | Feeling-aggregate | Perception-aggregate | Formations-aggregate | Consciousness-aggregate |
|---|---|---|---|---|
| body (kāya) → | ......... | -ānupassanā | ......... | satipaṭṭhāna |
| feeling (vedanā) → | ......... | -ānupassanā | ......... | satipaṭṭhāna |
| mind (citta) → | ......... | -ānupassanā | ......... | satipaṭṭhāna |
| dhammas (dhamma) → | ......... | -ānupassanā | ......... | satipaṭṭhāna |

(i.e. kāyānupassanā-satipaṭṭhāna, vedanānupassanā-satipaṭṭhāna, cittānupassanā-satipaṭṭhāna, dhammānupassanā-satipaṭṭhāna.)

(1) If defilements (kilesa) are strong and knowledge is weak, take up the mindfulness of the body (kāyānupassanā-satipaṭṭhāna).
(2) If defilements are strong but knowledge is sharp, take up the mindfulness of feeling (vedanānupassanā-satipaṭṭhāna).
(3) If [wrong] view is strong and knowledge is weak, take up the mindfulness of mind (cittānupassanā-satipaṭṭhāna).

Ñāta-pariññā (full understanding of the known)

(4) When the defilements have grown thin and knowledge is sharp, take up dhammānupassanā-satipaṭṭhāna (mindfulness contemplating dhammas). The insight-knowledge (vipassanā-ñāṇa) sees that there is no aggregate (khandha); the defilements (kilesa) are being abandoned.

The Blessed One taught the Dhamma in terms of its qualities.

The aggregate (khandha) is being called forth through the six [sense-]doors by "ehipassiko — come and see"; by "sandiṭṭhiko" — to be seen for oneself, look with your own knowledge; by "akāliko" — timeless: at that very moment craving (taṇhā) is dying as one sees impermanence, and this is the work the wise must know, must understand, and must do.

[Flowchart — heading bar:] The three full understandings (pariññā)

*(Row 1 — three columns:)*

| First: keep company with a true teacher and listen to the true Dhamma, or receive the teacher's instruction | Second: having listened to the Dhamma taught by the true teacher, practise meditation (dhyāna-bhāvanā) | Third: once right seeing and right thought have arisen, the path progressively abandons the defilements |
|---|---|---|
| ñāta-pariññā (full understanding of the known) — (the teacher's work) | tīraṇa-pariññā (full understanding by investigation) — (the yogī's work) | pahāna-pariññā (full understanding by abandoning) — (the Dhamma's work) |

*(Row 2:)*

| Purify the three kinds of view (diṭṭhi) according to the teacher's instruction | The time when, having known the three kinds of view (diṭṭhi), one practises meditation | Once the five-factored path (pañcaṅgika-magga) is mastered, the Noble Eightfold Path (aṭṭhaṅgika-magga) is fulfilled. |

*(Row 3:)*

| For one or two lives one need not go to the lower realms (apāya). | If one dies while still practising, in the next life one becomes a stream-enterer (sotāpanna) in a deva-world. | In this very life, having seen Nibbāna, one becomes a stream-enterer (sotāpanna). |

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Ñāta-pariññā

The Admonition (ovāda) of Mogok Vimala Bhante

(1) First of all, understand or know dependent origination (paṭicca-samuppāda).

(2) The yogī who practises meditation should thoroughly know how dependent origination (paṭicca-samuppāda) arises.

(3) If one practises meditation without knowing the dependent origination arising in the present, Nibbāna will not be reached.

(4) Only when one understands dependent origination (paṭicca-samuppāda) is there knowledge of the aggregate (khandha), and only when what exists matches what is known is it right knowledge.

(5) Let the phenomenon (dhamma) arising in the body and the knowledge [of it] not be different [i.e., not out of step].

(6) If you wish to understand Nibbāna, first understand view (diṭṭhi). If dependent origination (paṭicca-samuppāda) is not grasped, Nibbāna cannot be understood.

(7) The work of insight (vipassanā) is the near path that leads to Nibbāna. Only when insight-knowledge is mastered is path-knowledge (magga-ñāṇa) attained. That very path-knowledge is the knowledge that sees Nibbāna.

(8) In a person who has practised insight (vipassanā) correctly, one need not keep doubting whether Nibbāna will be attained or not. Insight-knowledge being the cause, path-knowledge becomes the effect.

(9) Insight-knowledge is the knowledge that watches the arising-and-perishing nature of the phenomena (dhamma) that arise when an object (ārammaṇa) meets at the six sensitive material doors of the body.

The five husks of ignorance (avijjā)

(1) In knowledge of ownership-of-action (kammassakata-ñāṇa) …… it is covered by the husk of ignorance (avijjā).

(2) In knowledge that discerns mind-and-matter (nāmarūpa-pariccheda-ñāṇa) …… it is covered by the husk of ignorance.

(3) In knowledge of discerning conditions (paccaya-pariggaha-ñāṇa) …… it is covered by the husk of ignorance.

(4) In knowledge of rise-and-fall (udayabbaya-ñāṇa) …… it is covered by the husk of ignorance.

(5) In path-knowledge (magga-ñāṇa) …… it is covered by the husk of ignorance.

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Ñāta-pariññā

There are ten kinds of misconduct (duccarita)

Bodily misconduct (kāya-duccarita)

(1) To kill living beings (to harm living beings).

(2) To commit theft (adinnādāna — taking what is not given).

(3) Sexual misconduct with others' spouses / partners (kāmesu micchācāra) and consuming intoxicants.

Verbal misconduct (vacī-duccarita)

(1) To speak falsely ……………… musāvāda (false speech).

(2) To carry tales / slander ………… pisuṇā vācā (divisive speech).

(3) To speak harsh words ………… pharusā vācā (harsh speech).

(4) To engage in idle talk ………… samphappalāpa vācā (idle chatter).

Mental misconduct (mano-duccarita)

(1) To covet others' wealth and property as one's own. (abhijjhā — covetousness)

(2) The thought to spoil or harm others. (byāpāda — ill-will)

(3) To hold wrong thought / view. (micchā-diṭṭhi — wrong view)

To guard oneself from these unwholesome (akusala) kinds of misconduct is itself virtuous conduct (sīla-sadācāra), or the fulfilment of virtue (sīla).

What the yogīs who practise meditation must know [is] adhigama-appaṭirūpaka: "adhigama-appaṭirūpaka" means to be deluded into thinking Nibbāna has been attained when Nibbāna has not been attained.

There are ten kinds of counterfeit dhamma — these are they

(1) obhāsa ……………… obhāsa = becoming luminous (light).

(2) pīti ……………… becoming rapture / joy.

(3) passaddhi ……………… tranquillity of body and mind.

(4) adhimokkha ……………… faith / conviction in the Blessed One.

(5) paggaha ……………… energy (vīriya) rising up with special force.

Ñāta-pariññā

(6) sukha ……………… becoming happiness / ease.

(7) ñāṇa ……………… knowledge coming sharp.

(8) upaṭṭhāna ……………… mindfulness (sati) standing firm on what has long been seen.

(9) upekkhā ……………… equanimity.

(10) nikanti ……………… delight in the above nine kinds of knowledge.

Dhammapada (Pali)

*Yato yato sammasati khandhānaṃ udayabbayaṃ,*
*labhati pīti-pāmojjaṃ amataṃ taṃ vijānataṃ.*

Word-meaning (gloss)

*yato yato* — wherever, at whatever time; *khandhānaṃ* — of the five aggregates (pañcakkhandha); *udayabbayaṃ* — the arising and passing away; *sammasati* — one contemplates thoroughly. *tato tato* — at that same time; *pīti-pāmojjaṃ* — rapture or joy; *labhati* — is obtained; *taṃ* — that very joy; *vijānataṃ* — for the wise (those who know) [it is]; *amataṃ* — the Deathless (Nibbāna), or a cause of attaining Nibbāna.

[Pali verse listing the ten imperfections:]
*Obhāse ceva ñāṇe ca, pītiyā ca vikampati,*
*passaddhiyā sukhena ca, adhimokkhe ca paggahe,*
*upaṭṭhāne ca kampati, tatramajjhattā nikanti.*

(1) obhāse ceva (as to light) — during insight (vipassanā) meditation, when the knowledge that has seen the arising-and-perishing of the aggregate is mastered, a bright light appears; do not stop, [thinking] "I have attained knowledge" (yogī).

(2) ñāṇe ca (and as to knowledge) — however sharp the knowledge that has seen arising-and-perishing may be, do not stop [thinking] "I have attained the real path-knowledge"; it is only insight (vipassanā).

(3) pītiyā ca (and as to rapture) — while meditating, joy of mind arises in the body. The body too becomes light; a tingling, gooseflesh-like sensation arises, and from within one becomes overwhelmed with joy as though the very body would fly up into the sky. O yogīs — because arising-and-perishing is [still] occurring, do not stop [thinking] "I have attained the right path-knowledge"; keep watching further.

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Ñāta-pariññā

(4) passaddhiyā (as to tranquillity) — while meditating, merely because body and mind have become tranquil and concentrated, do not stop [thinking] "I have attained right knowledge"; arising-and-perishing is still occurring — keep watching.

(5) sukhena ca (and as to ease) — during meditation, body and mind come to feel like ease and peace, yet this ease is not [the final one]; arising-and-perishing is still occurring — keep watching.

(6) adhimokkhe ca (and as to resolution/faith) — while practising meditation, faith (saddhā) in the Blessed One arises very strongly. Faith keeps growing such that however much faith there is, one is not satisfied. Do not stop [thinking] "this is surely the faith of the Noble Ones (ariya)." Arising-and-perishing is occurring — keep watching.

(7) paggahe (as to exertion) — while meditating, energy (vīriya) increases. This energy is not like the earlier energy. Because it has become very sharp, do not stop [thinking] "this is the energy of the Noble Ones (ariya)." Since arising-and-perishing is occurring, keep watching further.

(8) upaṭṭhāne ca (and as to established mindfulness) — this mindfulness (sati) is not like before. It keeps steadily present on the arising-and-perishing in the aggregate without losing awareness. A… do not stop [thinking] "this is the awareness of the Noble Ones (ariya)." Since only arising-and-perishing is occurring, keep watching further.

(9) tatramajjhattatā (equanimity) — this is the nature of equanimity (upekkhā). Do not stop [thinking] "arising-and-perishing has easily [given me] right path-knowledge" in the yogī's mind; yogī, keep watching.

(10) nikanti — this is called craving (taṇhā). To have desire for, be drawn to, or become attached to the nine counterfeit paths described above is an obstacle to the path (magga-antarāya). Therefore, even when these ten paths arise, do not abandon your own [contemplation of] arising-and-perishing. In a yogī who practises meditation, if not one then another of these ten kinds of counterfeit path arises; until they arise the true insight-path (vipassanā-magga) is not present, and only when — once they arise — one is able to remove them can one reach true knowledge.

(37)

Ñāta-pariññā

When the yogī practises meditation, if not one then another of the ten kinds of counterfeit path described above arises; when they arise, remove them with mindfulness (sati), energy (vīriya) and wisdom (paññā).

The ten kinds of knowledge *(table)*

| (1) sammasana-ñāṇa (comprehension) | (2) udayabbaya-ñāṇa (rise & fall) |
|---|---|
| (3) bhaṅga-ñāṇa (dissolution) | (4) bhaya-ñāṇa (fear/terror) |
| (5) ādīnava-ñāṇa (danger) | (6) nibbidā-ñāṇa (disenchantment) [book: निब्बिन्द] |
| (7) muñcitukamyatā-ñāṇa (desire for deliverance) | (8) paṭisaṅkhā-ñāṇa (re-observation) |
| (9) saṅkhārupekkhā-ñāṇa (equanimity about formations) | (10) anuloma-ñāṇa (conformity) |

The ten kinds of insight-knowledge (vipassanā-ñāṇa) *(bracketed tree)*

(1) sammasana-ñāṇa — comprehension (knowledge of impermanence, suffering, non-self)
(2) udayabbaya-ñāṇa — knowledge that sees arising and passing away
(3) bhaṅga-ñāṇa — knowledge that sees only dissolution
— grouped as (a) yathābhūta-ñāṇa (knowledge of things as they really are)

(4) bhaya-ñāṇa — knowledge of fear/terror
(5) ādīnava-ñāṇa — knowledge that sees [formations as] repulsive and wretched (danger)
(6) nibbidā-ñāṇa [book: निब्बिन्द] — knowledge of disenchantment (indifference/turning-away)
— grouped as (b) nibbidā-ñāṇa

*(a + b together) →* (1) insight-knowledge (vipassanā-ñāṇa)

(7) muñcitukamyatā-ñāṇa — the knowledge that wishes to escape from mind-and-matter phenomena (nāma-rūpa)
(8) paṭisaṅkhā-ñāṇa — knowledge that sees clearly one of the characteristics among impermanence, suffering, non-self
(9) saṅkhārupekkhā-ñāṇa — equanimity about formations
(10) anuloma-ñāṇa — conformity knowledge
— grouped as (c) magga-ñāṇa (path-knowledge) → (2) path-knowledge (magga-ñāṇa)

*(both (1) insight-knowledge and (2) path-knowledge together) →* Nibbāna

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Ñāta-pariññā

The higher knowledges (abhiññā) / the abhiññā

(1) iddhividha-abhiññā — attaining many kinds of psychic power.

(2) dibbasota-abhiññā — being able to hear far-off sounds as with a deva's ear (the divine ear).

(3) cetopariya-abhiññā — the knowledge that knows others' minds.

(4) pubbenivāsa-abhiññā — the knowledge that knows former lives.

(5) dibbacakkhu-abhiññā — the knowledge able to see far-off or minute objects as with a deva's eye (the divine eye).

(6) āsavakkhaya-abhiññā — the knowledge of the destruction of the taints (āsavakkhaya-ñāṇa). (from the Majjhima Paṇṇāsa Pali and its commentary)

Four kinds of person (puggala)

(1) ugghaṭitaññū-puggala — a person who, on meeting the Blessed One, can attain knowledge from even a brief Dhamma discourse.

(2) vipañcitaññū-puggala — a person who can attain knowledge not from a condensed discourse but by listening to a detailed, elaborated Dhamma discourse.

(3) neyya-puggala — a person who can attain knowledge not [merely] from a detailed discourse but only by practising according to the instruction.

(4) padaparama-puggala — a person for whom, however much theory (pariyatti) and practice (paṭipatti) one does, Nibbāna is not attained in this life; it becomes only a seed of perfection (pāramī). (from the Catukka-nipāta of the Aṅguttara) — Lay devotees (upāsaka-upāsikā), do not grieve and regret at the final moment of death, [thinking] "I have not practised meditation." This is a special instruction of the Blessed One. Therefore, if one looks at how [the Buddha] repeatedly gave instruction so that people would be glad in meditation, it becomes clear to all that practising insight (vipassanā) is especially necessary. (from the Pañcaka-nipāta of the Aṅguttara)

(39)

Ñāta-pariññā

I offer my good wishes, [saying]: read and, as it were, commit to heart the Dhamma of the five aggregates (pañcakkhandha), the Four Noble Ariya Truths, and the cause-and-effect of dependent origination (paṭicca-samuppāda) written earlier in this book; and having understood the aggregate (khandha), practise the meditation that brings the cessation of suffering (dukkha-nirodha) and realize Nibbāna.

The difference between a stream-enterer (sotāpanna) and a worldling (puthujjana), and the seven great reviewings (mahā-paccavekkhaṇā)

By stream-entry knowledge, in a person who has already realized the first [stage of] Nibbāna there are seven kinds of mind-state (citta) that do not agree with those of a worldling (puthujjana):

(1) In a worldling, when greed (lobha), hatred (dosa) and delusion (moha) arise, they are drawn out at length. In a stream-enterer they are not drawn out at length.

(2) In a stream-enterer, if greed, hatred and delusion do arise, [they] recognize it very quickly. As soon as they recognize it, they can quickly calm it.

(3) A stream-enterer knows that, apart from the dispensation (sāsana) of the Blessed Buddha, in other dispensations there is no path to liberation from the suffering of saṃsāra.

(4) If some fault or offence occurs, a stream-enterer quickly acknowledges that fault.

(5) Even when some matter of hardship befalls, a stream-enterer acts in such a way as not to obstruct virtue, concentration and wisdom (sīla, samādhi, paññā).

(6) A person who has become a stream-enterer can, when hearing the Dhamma, keep the mind one-pointed and listen understanding the meaning of the Dhamma.

(7) In a stream-enterer, after hearing the Dhamma, there is no limit to [his] joy.

In a stream-enterer, ten kinds of dependent origination (paṭicca-samuppāda) are cut off.

(1) Hells (niraya) — animal realm (tiracchāna) — hungry ghosts (peta) — demons (asura): (the door to the four lower realms / apāya is closed).

(2) Sick — mute — lame — blind — [rebirth in] fine-material (rūpa) — immaterial (arūpa): (one need not become these).

(40)

Saṃsāra is long

( *saṃsāre jāyā-vā pati-vā abhūta-pubbānaṃ natthi* )

Word-meaning — *saṃsāre*: in beginningless (*anamatagga*) saṃsāra; *jāyā-vā*: whether a wife; *pati-vā*: whether a husband; *putta-dhītaro-vā*: whether sons and daughters; *abhūta-pubbānaṃ*: [those who have] not [at some time] been [such]; *natthi*: there is no one at all.

(Offering [pūjā] is of two kinds.)

*Āmisa-pūjā* (material offering) means: honouring [the Triple Gem / teacher] with things such as a dwelling (vihāra), food, medicine, robes (cīvara), incense, lamps, flowers, and so on.

*Dhamma-pūjā* (offering of the Dhamma) means: practising vipassanā (insight) meditation-cultivation (bhāvanā) and conduct as taught by the Blessed One — this is called Dhamma-pūjā.

(The four *sammappadhāna* — right efforts)

"The four *sammā* [right efforts]" means:

(1) Strive to erase old unwholesome [deeds] (*akusala*).

(2) Do not commit further new unwholesome [deeds].

(3) Keep performing ever-new wholesome merits (*kusala puñña*).

(4) Keep expanding the old wholesome merits.

Balance the faculties (indriya)

• If faith (saddhā) is excessive — craving (taṇhā) arises.
• If wisdom (paññā) is excessive — conceit (abhimāna) grows and one becomes deceitful.
• If energy (vīriya) is excessive — restlessness (uddhacca) arises, i.e. the mind becomes agitated.
• If concentration (samādhi) is excessive — sloth-and-torpor (thīna-middha) arises, i.e. one begins to drift into drowsiness.
• Where [any of these] has arisen, apply knowledge [to it / bring awareness to it].

{ Stay mindful / keep awareness (होश गर्नु) } — [marginal brace grouping the five points above]

[Box 1]

The ornament of spiritual urgency (saṃvega)

This body of mine, so very dear, is cast away at death.

There is no refuge; the body is suffering, [yet] seen as pleasure.

In the suffering-body, to know suffering as truth becomes knowledge.

When knowledge arises, cessation (nirodha) is truth — there is the peace-happiness [of it].

*sabba-dānaṃ dhamma-dānaṃ jināti*
*sabba-rasaṃ dhamma-rasaṃ jināti*

The gift of Dhamma surpasses all gifts.

The taste of the Dhamma surpasses all tastes.

[Box 2]

Strong faith with weak knowledge ends in believing what is false.

Sharp knowledge with weak faith pulls the mind toward deceit.

Strong concentration with weak effort ends in drifting [into drowsiness].

Strong effort with weak concentration — the mind roams in all four directions.

Faith, knowledge, concentration, effort, and mindfulness (awareness) must be present.

Through mindfulness one must properly balance all five faculties (indriya). ॥

This impermanent (anicca) body of mine is growing old.

This impermanent body of mine is falling sick.

This impermanent body of mine will die some day.

All kin, being impermanent, must be relinquished.

For every being, the [sole] lord/authority is kamma (kamma) alone.

For every being, one's [only] share/portion is kamma alone. ॥

Birth, death, aging, and disease are the play of kamma.

Not knowing truth from untruth, one is caught [in it]. ॥

Good or bad, the fruit is borne together with [one's own] kamma.

Do not sit in hope, thinking a god or Brahmā will bestow [it]. ॥

Kamma itself is the creator for every being.

From doing good kamma comes lasting happiness. ॥

What is called kamma is [one's own] volition (cetanā), [always] with oneself.

Good or bad, the volition (cetanā) is in one's own hand. ॥

[Verse-box]

While health is still good and age remains, while the [Buddha's] dispensation (sāsana) still stands in the land;

While disease has not yet touched [you] and lifespan remains, while a teacher (guru) is still at hand ॥

Since your own welfare and happiness lie ahead — cut off [worldly] busyness right now, indeed.

Once disease has struck the body and one's years have passed — attainment (siddhi) will not be had, indeed. ॥

[Image] — place the black Dharma-wheel / eight-petalled lotus medallion here as a section-closing ornament.

( Thus concluded / *iti samatta* ) — underlined colophon, centred beneath the wheel.

You yourself are the ascetic effort (tapas), O human

You yourself are the ascetic effort, O human; through effort you become pure — [×2]
As gold is heated in the furnace,
gold gleams brightly. — [×2]

You yourself are your own god; you yourself are your whole support — [×2]
Of your own downfall or good destiny (duggati / sugati),
you alone are the maker. — [×2]

Rare is this human birth; rare is the meeting with the Dhamma — [×2]
Having gained both, let us be blessed;
let us dispel the fever of becoming (bhava). — [×2]

If an obstacle comes upon [you], do not tremble with fear — [×2]
The valiant one never withdraws
from the battle, ever. — [×2]

Falling and rising, still moving forward, the strong ones advance — [×2]
and without falling into despair,
they attain the great goal. — [×2]

Let crisis come if it must; do not be alarmed at all — [×2]
Let only courage be your companion,
and your good [end] will come. — [×2]

If a storm has come, they say — never flinch — [×2]
Your very strength is the Dhamma;
abide in the Dhamma alone. — [×2]

May thorns and stones be swept aside; may every obstruction be removed — [×2]
On the path of the Dhamma-hero,
may only Dhamma-flowers bloom. — [×2]

The one who ceaselessly does battle in the war within the mind (citta) — [×2]
for such a wakeful saint,
there is nowhere any rest. — [×2]

Tearing away the net of false attachment and delusion (māyā-moha) — [×2]
press on toward the supreme truth,
step by step, striding on. — [×2]

Undoing the knots of the mind, joyfully let us sing a song — [×2]
Let no one be distressed,
nor anyone afraid. — [×2]

It is by one's own kamma alone that one becomes pure or impure — [×2]
Not a god, Brahmā, or [even the] Buddha
can wash away [another's] impurity. — [×2]

Whoever walks on toward the goal of truth upon truth — [×2]
by [the power of] suchness (tathatā), at last set free,
that one becomes the Thus-Gone (tathāgata). — [×2]

The true path is the teacher's path; walk, indeed, on the true path — [×2]
May the mind of all be purified;
may all take up this [path]. — [×2]

Kamma is our offspring; kamma is our guardian — [×2]
Kamma is [our] form, kamma itself
is what identifies us. — [×2]

Never say of a good deed, "I'll do it tomorrow" — [×2]
The chance may not come again,
and later you may have to regret. — [×2]

[Song, continued]

Of one's own kamma, one is oneself the rightful owner — [×2]
Of kamma's growth or ruin,
one is oneself the author. — [×2]

You yourself are god, and dread Mahākāla (great destroyer/time) — [×2]
All lie at your feet:
heaven, earth, and the nether world. — [×2]

However far you stride, stride on — that much do you become manly effort (puruṣārtha) — [×2]
May both flourish from [your two feet]:
self-interest together with the highest good (paramārtha). — [×2]

The cause of suffering is evil action (dush-kamma); it is not fate — [×2]
Make your own kamma pure yourself;
no one else does it [for you]. — [×2]

[Bordered prose box]

In the whole world, the "Buddha" alone was such a teacher;
He alone said this:

"Do not worship me, nor place any hope in me
that a god will work some miracle for your sake —

You yourselves have made [your] suffering (dukkha);
the work of removing suffering, too, you yourselves must do.

I am only one who shows the path to freedom from suffering,
because I myself have walked that path.

Therefore, on that path you yourselves must walk.
"‼ Because in this world there is no giver of liberation (mukti) for anyone ‼""

[Box 1]

O travellers of the world!
Let us accomplish our own [true] welfare.
Why do we chase after essenceless (sāra-rahita) deeds?
This human garb (birth) is obtained only with great difficulty (dullabha).
Do not throw it away for nothing.
By chasing after this world, what have we gained until now?
(Is it not just this — disease, grief, hunger, and unrest?)
Have we thought of any means to gain some release from this?
Time is striding toward death; now only [some] time remains.
For what, now, [all this] running and rushing? Come to your senses — come to your senses! ‼
While a little time yet remains, wake up; think of your coming future.
Otherwise nothing but darkness will fall into your hands, indeed.
May all be blessed.

[Box 2]

Grounded in the teaching of the Blessed Buddha, through right concentration (sammā-samādhi),
realizing (directly experiencing) the Four Noble Truths (ariya-sacca),
let us strive to make this human life a success.
Understanding impermanence (anicca), suffering (dukkha), and non-self (anattā), it is the very continuity of practice
that is the fundamental secret of success — understanding this,
"for what should we now dawdle?" ‼
Let us strive to live a life full of meditation.
May all be blessed.

(Running head: Ñāta-pariññā — full understanding of the known)

Recognition of Ignorance

Why, once born, do people take such pride!
While saying "I will find happiness," they find only suffering (dukkha). ॥

Why, once born, do people get trapped in attachment and delusion (māyā-moha)!
Saying "I go toward happiness," they take only suffering. ॥

Why, once born, do people boast!
While saying "what all I will do," they die. ॥

The circle of birth-and-death (saṃsāra), this human garb turning round and round!
When, indeed, will wisdom come to those who take pride? ॥

Whoever understands that, once born, one must one day die —
becoming free of pride, that one carves themself away from suffering. ॥

Word of the Buddha Word of Truth

(49)

(Running head: Ñāta-pariññā)

Recognition of Impermanence (anicca)

While saying "mine, mine," one must go, leaving all behind!
My house, my family, my business ॥
Breaking, one day, the bond with all dear ones and friends — one must go, leaving all behind. ॥॥

Taking along [only] merit and demerit (pāpa-puṇya), whatever is one's own earning!
Household, family, kin, relatives — [all] weep ॥
Mounted upon a bamboo bier, wrapped in white cloth, one must go, leaving all behind. ॥॥

All came with fists clenched, [and] went with hands open!
This beloved body — they burn it right here ॥
Who took it along — having amassed so much wealth? One must go, leaving all behind. ॥॥

Bound fast by fond attachment (mamatā), one is spun round in birth and death!
Fallen into delusion (moha), one never [went] to the refuge of Truth ॥
Turning the mind away from sensual enjoyment, pleasure, and riches — one must go, leaving all behind. ॥॥

Word of Truth May awareness arise (cetanā bhayā)

(50)

(Running head: Ñāta-pariññā)

The verse (sutta) to recite when offering the gift of food to Venerable monks (bhante)

Aṃ bhante — for the sake of being freed from this wheel of suffering (dukkha) of saṃsāra.
Keeping faith in kamma and the fruit of kamma,
we offer this almsfood (piṇḍapāta) to you, Venerable Sirs (bhante) — please accept it.
By the power of the wholesome merit (kusala-puñña) of giving this almsfood, may there be blessing for me.
May there be blessing for all families.
May there be welfare for all beings.
May everyone's darkness and hardship be dispelled.
By the power of this word of truth, may my illness and disease be dispelled.

(The verse to recite when taking one's own food)
This food I eat for the sake of health.
Not for the sake of taste. By this food of mine, may health be gained.

Sādhu Sādhu Sādhu.

(Running head: Ñāta-pariññā)

The verse to recite in the evening after completing forgiveness-seeking meditation (kṣamā-yācanā bhāvanā)

With detachment (viratta), toward mother and father, teachers and preceptors (guru-ācārya), and the noble persons (ariya-puggala): among the three kinds of action — bodily action (kāya-kamma), verbal action (vacī-kamma), and mental action (mano-kamma) — for the sake of being freed from any faults or offences committed through ignorance (avijjā), free of pride, with faith and with two hands joined, I ask for forgiveness. So [one recites].

Bhavatu sabba-maṅgalaṃ, rakkhantu sabba-devatā,
sabba-buddhānubhāvena, sadā sukhī bhavantu te.
Bhavatu sabba-maṅgalaṃ, rakkhantu sabba-devatā,
sabba-dhammānubhāvena, sadā sukhī bhavantu te.
Bhavatu sabba-maṅgalaṃ, rakkhantu sabba-devatā,
sabba-saṅghānubhāvena, sadā sukhī bhavantu te.

May there be blessing for me in every way; may all deities protect me; may there always be, by every compassion, my welfare. May there be blessing for me in every way. May all deities protect me. By the compassion of the entire Dhamma, may there always be my welfare. May all deities protect me. By the compassion of all the noble Saṅgha (ariya-saṅgha), may there always be my welfare.