Knowing and Seeing

B
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D
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B
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E-mail: bdea@buddhanet.net
Web site: www.buddhanet.net
Buddha Dharma Education Association Inc.
by Ven. Pa-Auk Sayadaw
3
Knowing and Seeing
Talks and Questions-and-Answers
at a Meditation Retreat in Taiwan
by Venerable Pa-Auk Sayadaw
W.K. Ng 2000
The material in this book may be reprinted without
the authors permission. It is recommended that,
for reasons of kamma, no changes be made.
Printed For Free Distribution
2 3
Contents
Knowing and Seeing
Foreword .......................................................................................................................................... 8
Editorial Note ............................................................................................................................... 11
Preface to the Second Edition ......................................................................................... 13
Talk 1
How You Develop Mindfulness-of-Breathing to Absorption ............................ 14
Introduction ................................................................................................................................. 14
Why Meditate? ............................................................................................................................ 14
What Is Meditation? ............................................................................................................... 15
The Noble Eightfold Path .................................................................................................... 16
How You Develop Concentration ................................................................................ 19
How You Develop Mindfulness-of-Breathing .................................................. 19
How You Balance the Five Controlling Faculties ............................................ 27
How You Balance the Seven Factors of Enlightenment .............................. 31
How You Attain Jhna ......................................................................................................... 32
Questions & Answers 1 ................................................................................... 37
Talk 2
How You Develop Absorption on Other Subjects .................................................... 44
The Thirty-Two Parts of the Body ............................................................................... 44
The Three Entrances to Nibbna .................................................................................. 47
The Skeleton .................................................................................................................................. 47
The Five Jhna Factors ......................................................................................................... 48
The Ten Kasias ......................................................................................................................... 51
4 5
The Colour Kasia .................................................................................................................... 51
The White Kasia ..................................................................................................................... 51
The Earth Kasia ...................................................................................................................... 56
The Water Kasia ..................................................................................................................... 56
The Fire Kasia ........................................................................................................................... 57
The Wind Kasia ....................................................................................................................... 57
The Light Kasia ....................................................................................................................... 57
The Space Kasia ...................................................................................................................... 58
The Four Immaterial Jhnas ............................................................................................ 58
The Base of Boundless-Space .......................................................................................... 59
The Base of Boundless-Consciousness .................................................................... 60
The Base of Nothingness .................................................................................................... 61
The Base of Neither-Perception-Nor-Non-Perception ................................. 62
Questions & Answers 2 .................................................................................. 64
Talk 3
How You Develop the Sublime Abidings and Protective Meditations ........ 75
Introduction ................................................................................................................................. 75
How You Develop the Four Sublime Abidings ................................................ 75
Lovingkindness (Mett) ...................................................................................................... 75
Lovingkindness Towards A Person You Like & Respect ......................... 78
Breaking Down the Barriers (Smsambheda) ....................................................... 81
The Twenty-Two Categories ............................................................................................. 82
The Unspecifed and Specifed Categories .......................................................... 84
The Ten Directional Categories ..................................................................................... 85
Compassion (Karu) ............................................................................................................ 86
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Appreciative-Joy (Mudit) .................................................................................................... 87
Equanimity (Upekkh) ........................................................................................................... 88
How You Develop the Four Protective meditations ..................................... 89
Recollection-of-the-Buddha (Buddhnussati) ........................................................ 90
Repulsiveness Meditation (Asubha) ............................................................................ 92
Recollection-of-Death (Maranussati) ..................................................................... 93
Summary ........................................................................................................................................ 94
Questions & Answers 3 .................................................................................. 97
Talk 4
How You Discern Materiality ............................................................................................. 114
Introduction ............................................................................................................................... 114
How You Develop Four-Elements Meditation ................................................ 114
How You Analyse Rpa Kalpas .............................................................................. 125
How You Analyse Transparent-Elements Materiality ............................. 130
The Fifty-Four Types of Materiality in the Eye .............................................. 132
How You See Materiality Produced by Consciousness .......................... 133
How You See Materiality Produced by Temperature ............................... 134
How You See Materiality Produced by Nutriment .................................... 134
Summary ..................................................................................................................................... 137
Questions & Answers 4 ............................................................................... 139
Talk 5
How You Discern Mentality ............................................................................................... 163
Introduction .............................................................................................................................. 163
6 7
How You Discern Jhna Thought-Processes ................................................... 165
How You Discern Sensual Plane Thought-Processes ............................... 168
Wise and Unwise Attention .......................................................................................... 168
How You Discern Mind-Door Thought-Processes ..................................... 168
How You Discern Five-Door Thought-Processes ......................................... 169
How You Discern External Mentality ................................................................... 172
Talk 6
How You See the Links of Dependent-Origination ............................................. 188
Introduction .............................................................................................................................. 188
The Three Rounds of Dependent-Origination ............................................... 189
How You Discern the Past ............................................................................................. 190
Examples ...................................................................................................................................... 193
How You Discern the Future ....................................................................................... 195
Questions & Answers 6 ................................................................................ 197
Talk 7
How You Develop the Insight-Knowledges to See Nibbna ............................ 217
Introduction ............................................................................................................................... 217
The Knowledge of Comprehension (Sammasana-a) ........................... 218
The Forty Perceptions (Cattrskraanupassan) ........................................... 220
The Seven Ways for Materiality (Rpa-Sattaka) .............................................. 222
The Seven Ways for Mentality (Arpa-Sattaka) ............................................ 224
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The Knowledge of Arising & Passing-Away (Udayabbaya-a) 226
Brief Method ............................................................................................................................. 227
Detailed Method .................................................................................................................... 227
The Observation of the Nature of Arising
(Samudayadhammnupass) .............................................................................................. 228
The Observation of the Nature of Passing-Away
(Vayadhammnupass) ........................................................................................................... 229
The Observation of the Nature of Arising & Passing-Away
(Samudayavayadhammnupass) .................................................................................... 230
The Ten Imperfections of Insight (Dasa-Upakkilesa) .................................... 233
The Knowledge of Dissolution (Bhaga-a) ................................................ 233
The Remaining Knowledges ........................................................................................ 234
Talk 8
The Buddhas Wishes for His Disciples and His Teachings
(Talk given on Veskha Day) ............................................................................................. 257
Talk 9
The Most Superior Type of Offering
(Traditional End-of-Retreat Talk to Donors, Organizers and Helpers) 276
Offerings to the Sagha (Saghika-Dna) ............................................................ 288
Appendix 1
Glossary of Untranslated Pi Terms ..................................................................... 305
Appendix 2
For Information Regarding Centres Teaching the Pa-Auk System 310
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Foreword
As most of us know, the three trainings of virtuous con-
duct, concentration, and wisdom, are the three stages
of Buddhist practice. Through the practice of the three
trainings, an ordinary person can attain the supreme
Nibbna and become a noble one.
The Visuddhimagga compiled by the Venerable
Buddhaghosa is an exposition of the three trainings.
It is based on the Pi texts and commentaries, and
explains the seven stages of purifcation, and sixteen
insight-knowledges. But how to attain them has been
a diffcult question for all Buddhists for many genera-
tions. For this, we are fortunate to have the Venerable
Pa-Auk Sayadaw. His teaching is the same as, indeed
it is in much more detail than, what is described in the
Visuddhimagga. Based on the very same sources, the
Pi texts, commentaries and the Visuddhimagga, the
Sayadaw teaches meditators, step by step, how to attain
those stages of purifcation and insight-knowledges.
The goal of the teaching at Pa-Auk Forest Monastery
is, in accordance with the orthodox teaching, to realize
Nibban in this very life. To achieve that end, medita-
tors must comprehend all mentality-and-materiality, also
known as the fve aggregates, as impermanent, suffering,
and non-self. As for the objects of Vipassan meditation,
they are not only the internal and external fve aggre-
gates, but also the fve aggregates of past, future, present,
gross, subtle, superior, inferior, far, and near. Only after
comprehending all of them penetratively as imperma-
nent, suffering, and non-self, can meditators attain the
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noble paths and fruitions, and gradually eradicate or
reduce various deflements. After having seen Nibban
for frst time, meditators can see clearly that they have at-
tained the frst path and fruition, what deflements they
have abandoned, and what deflements they still need
to abandon. Then they continue to practise Vipassan
to attain higher paths and fruitions up to arahantship,
whereby they are no longer subject to rebirth, and will
attain fnal Nibban after death.
It is very fortunate that I still have the opportunity,
in this present age wherein Buddhism is degenerating,
to practise the original system of Buddhist meditation.
It makes me feel as if I were back in the Buddha time.
For this I am very grateful to the Sayadaw, who spent
many years practising in the forest, with the Pi texts
and commentaries to guide him, to rediscover this
teaching. It is out of compassion, that he sacrifces
much of his time to teach meditation for the beneft
of humankind. His teaching is markedly clear and
detailed throughout the seven stages of purifcation.
This is a rare teaching and hard to come by, not only in
Taiwan, but in the whole world.
From April to June, the Sayadaw conducted a two-
month meditation retreat for the frst time in Taiwan, at
Yi-Tung Temple. Among many Taiwanese, his teaching
will defnitely arouse interest in the original meditation.
It is also a great help to fll in some gaps of Mahyna
meditation. Hopefully the reader will, after reading
the profound talks, and answers to questions, given
in Taiwan by the Sayadaw, be able to have a deeper
understanding of the Buddha teachings.
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May the true Dhamma endure long. May the
publication of this book provide a refuge for those who
wish to know what the rounds of birth-and-death are,
and who wish to attain liberation. May this book guide
more people onto the right path to liberation, so that
they can realize for themselves: All formations are im-
permanent, all dhammas are non-self, and Nibban is
utterly peaceful. To see that is certainly not something
impracticable, but something absolutely practical. Only
one who sees it knows it, and only one who experiences
it can enjoy the bliss of the Dhamma.
A Taiwanese Bhikshuni
(Meditator at said retreat,
who then went to Pa-Auk
Forest Monastery to continue.)
Namo Tassa, Homage to Him,
Bhagavato, the Blessed,
Arahato, the Worthy,
Samm- the Perfectly
Sambuddhassa. Self-Enlightened One
Bhikkhus, I say that the destruction of the taints is for one who
knows and sees, not for one who does not know and see.
The Buddha,
Sabbsava Sutta
(The second sutta of the Majjhima Nikaya).
Ones own opinion is the weakest authority of all
Venerable Bhadantcariya Buddhaghosa,
Sumagalavilsin
(The commentary of the Digha Nikaya. 567-8)
This is not my method. I have just taken it from the Pi texts
and commentaries.
Venerable Pa-Auk Sayadaw,
Pa-Auk Forest Monastery,
Mawlamyine. Myanmar.
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Editorial Note
The talks in this book were given by the Venerable
Pa-Auk Sayadaw of Pa-Auk Forest Monastery, Pa-
Auk, Mawlamyine, Myanmar, while he conducted a
two-month meditation retreat at Yi-Tung Temple, Sing
Choo City, Taiwan. In the course of those two months,
apart from giving daily meditation instructions to
individual meditators, the Sayadaw read seven main
talks, which had been prepared at Pa-Auk prior to
the retreat. Those talks were interspersed with seven
Question-and-Answer talks; the questions having
been given beforehand by the meditators at the retreat,
and the answers then having been likewise prepared
beforehand by the Sayadaw. The Sayadaw read a fur-
ther two talks. One was read to the general public on
the occasion of Veskha day (the anniversary of the
Buddhas birth, enlightenment and fnal passing away).
The other was read at the end of the retreat, and was
the traditional talk on offerings, for the chief donor, the
abbess of Yi-Tung Temple, other donors, and the organ-
izers and helpers at the retreat. All sixteen talks had
been prepared in English, and then read in English by
the Sayadaw. For the beneft of the audience, who were
all Chinese, the talks were also translated beforehand
into Chinese, and the Chinese read concurrently with
the Sayadaws reading.
The talks are concerned mainly with the Sayadaws
principal approach to insight meditation: to practise
tranquillity meditation frst, after which to use it as a
necessary vehicle for insight meditation. The Sayadaw
12 13
teaches also pure-insight meditation, which is why he
provides an exposition of the orthodox instructions for
both methods.
The talks, as they appear here, are not word-per-
fect versions of the talks as they were given in Taiwan.
This is because the Sayadaw decided that the material
should be edited prior to publication. To that end, the
Sayadaw requested that the language be changed in
any way deemed necessary, and himself added further
details etc. The Sayadaw was very frequently consulted
during the entire editing process, and his approval se-
cured for changes other than those of only form.
The editing has been mostly of form and not con-
tent. Efforts have been made to retain the Sayadaws
particular way of speaking English, when he discusses
with and instructs meditators. Since the Sayadaw
was addressing Taiwanese and Malaysian-Chinese
Mahyna Buddhists, there are considerably fewer of
his usual copious references from the Theravda texts
and commentaries. It should here be mentioned that,
when the Sayadaw translates a Pi quotation, he usu-
ally follows the Burmese custom of including a gloss
from the commentaries.
Most of the Pi terms used by the Sayadaw have
been translated. The Pi has initially been retained in
brackets, after which it has usually been omitted; as for
example, initially: impermanent (anicca), subsequently:
impermanent. Conver-sely, some terms, awkward in
English, have been left untranslated, such as: kasia
(totality? device?), deva (god? deity?), brahm (supreme
being on a very high plane of existence?). Appendix 1
12 13
is a glossary which defnes rather than translates those
terms.
The editorial priorities have been to maintain the
required degree of accuracy, and to try to make the
talks readable to newcomer, meditator, and scholar
alike. Complete uniformity in editing has, for those
reasons, been somewhat compromised. In the genesis
of this book, diverse helping hands have been involved
in the translating, composing, and editing. For any
errors or faults in the material, the helping hands alone
are responsible.
Editors
Pa-Auk Forest Monastery
Preface to the Second Edition
The frst edition of Knowing and Seeing, a collection
of talks, given in Taiwan, by the Venerable Pa-Auk
Sayadaw, was, in spite of the best intentions, published
with regrettably very many faws and errors. They
were almost only of language, which could not, unfor-
tunately, but have an adverse effect on the contents. An
attempt has been made, with this second edition, to put
things right. The editors beg forgiveness for whatever
scratches still remain after this fnal polish.
May absolutely all parties involved in the produc-
tion of this material, beneft from their labours.
Editors
Pa-Auk Forest Monastery
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1. For untranslated Pi terms, please refer to Appendix 1.
Talk 1
How You Develop
Mindfulness-of-Breathing
to Absorption
Introduction
I am very happy to have come to Taiwan, at the invita-
tion of some Taiwanese monks and nuns who stayed
at Pa-Auk Meditation Centre, near Mawlamyine in
Myanmar. While in Taiwan I should like to teach you
something about the system of meditation taught at Pa-
Auk Meditation Centre. It is based upon instructions
found in the Pi
1
Buddhist texts and the Visuddhimagga,
The Path of Purifcation. We believe that the meditation
taught in the Pi Buddhist texts is the same as the
meditation practised by the Buddha himself, and taught
by him to his disciples during his lifetime.
Why Meditate?
First we should ask ourselves, Why did the Buddha teach
meditation? or, What is the purpose of meditation?
The purpose of Buddhist Meditation is to attain
Nibbna. Nibbna is the cessation of mentality (nma)
and materiality (rpa). To reach Nibbna, therefore, we
14 15
must completely destroy both wholesome mental states,
rooted in non-greed, non-anger, and non-delusion, and
unwholesome mental states, rooted in greed, anger, and
delusion, and which produce new birth, ageing, sickness
and death. If we destroy them totally with the insight-
knowledges and path knowledge (ariyamagga), then we
will reach Nibbna. In other words, Nibbna is release
and freedom from the suffering of the round of rebirths
(sasra), and the cessation of rebirth, ageing, sickness,
and death. We are all subject to the suffering of rebirth,
ageing, sickness, and death, and so to free ourselves
from the many forms of suffering we need to meditate.
Since we wish to be free from all suffering, we must
learn how to meditate in order to attain Nibbna.
What Is Meditation?
So what is meditation? Meditation consists of Samatha
and Vipassan meditation, which must both be based
upon virtuous conduct of body and speech. In other
words, meditation is the development and perfection
of the Noble Eightfold Path.
The Noble Eightfold Path is: right view, right
thought, right speech, right action, right livelihood,
right effort, right mindfulness, and right concentration.
Right view and right thought taken are together called
the training of insight or wisdom. This the Buddha
called Vipassan right view (vipassan-sammdihi)
and path right view (magga-samm-dihi). Right speech,
right action, and right livelihood are together called the
training of virtuous conduct. Right effort, right mind-
16 17
fulness, and right concentration are together called the
training of concentration, which is Samatha meditation
(samatha-bhvan).
The Noble Eightfold Path
Now, I would like to explain a little bit more about each
of the eight factors of the Noble Eightfold Path.
The frst factor is right view. What is right view?
Right view consists of four kinds of knowledge.
First there is the insight-knowledge of the Truth of
Suffering, which is the fve aggregates of clinging.
Second, there is the insight-knowledge of the Cause
for Suffering, which discerns the causes for the fve
aggregates of clinging. In other words, it is the insight-
knowledge of dependent-origination. Third, there is
the realisation and knowledge of Nibbna, which is
the cessation of the fve aggregates of clinging. And
fourth, there is the knowledge of the Noble Eightfold
Path, which is the way of practice leading to the reali-
sation of Nibbna.
The second factor of the Noble Eightfold Path
is right thought. Right thought is: applied thought
to the object of the Truth of Suffering, the fve aggre-
gates of clinging; applied thought to the object of the
Truth of the Cause for Suffering, the causes for the fve
aggregates of clinging; applied thought to the object
of the Cessation of Suffering, Nibbna; and fnally,
applied thought to the object of the Path Leading to the
Cessation of Suffering, the Noble Eightfold Path.
16 17
Thus, right thought applies the mind to the object
of the Truth of Suffering, the fve aggregates of clinging,
and right view understands it as it really is. These two
factors work together to apply the mind to each of the
Four Noble Truths, and to understand them. Since they
work together in this way, they are called the training
of wisdom (pa-sikkh).
The third factor of the Noble Eightfold Path is right
speech. Right speech is to abstain from lying, slander,
harsh speech, and useless talk.
The fourth factor of the Noble Eightfold Path is
right action. Right action is to abstain from killing, from
theft, and from sexual misconduct.
The ffth factor of the Noble Eightfold Path is
right livelihood. This means to abstain from obtain-
ing a living by wrong speech or wrong actions, such
as killing, stealing, or lying. For laypeople it includes
to abstain from the fve types of wrong trade: trade in
weapons, humans, animals for slaughter, intoxicants,
and poisons.
The three factors of right speech, right action,
and right livelihood are called the training of virtuous
conduct (sla-sikkh).
The sixth factor of the Noble Eightfold Path is
right effort. Right effort is of four kinds: the effort to
stop the arising of unwholesome states that have not
yet arisen; the effort to remove unwholesome states that
have already arisen; the effort to arouse the arising of
wholesome states that have not yet arisen; and the effort
to increase wholesome states that have already arisen.
In order to develop these four types of right effort, we
18 19
must practise and develop the three trainings of virtu-
ous conduct, concentration, and wisdom.
The seventh factor of the Noble Eightfold Path is
right mindfulness. Right mindfulness is of four kinds:
mindfulness of the body, mindfulness of feelings,
mindfulness of consciousnesses, and mindfulness
of dhammas. Here, the dhammas are the ffty-one
mental-concomitants excluding feeling, or another
way, the fve aggregates of clinging, the twelve inter-
nal and external sense-bases, the eighteen elements,
the seven factors of enlightenment, the Four Noble
Truths, etc. But the four types of mindfulness can be
reduced to just two, mindfulness of materiality and
mindfulness of mentality.
The eighth factor of the Noble Eightfold Path is
right concentration. Right concentration is the frst
jhna (absorption), second jhna, third jhna, and
fourth jhna. These are called right concentration
according to the Mahsatipahna Sutta, the Greater
Discourse on Foundations of Mindfulness. In the Path
of Purifcation (Visuddhimagga), right concentration is ex-
plained in more detail as the four fne-material jhnas
(rpa-jhna), the four immaterial jhnas (arpa-jhna)
and access concentration (upacra-samdhi).
Some people have a great accumulation of prams,
and can attain Nibbna by simply listening to a brief
or detailed talk on the Dhamma. Most people, however,
do not have such pram, and must practise the Noble
Eightfold Path in the gradual order. They are called
person-to-be-led (neyya-puggala), and must develop
the Noble Eightfold Path step by step, in the order of
18 19
virtue, concentration, and wisdom. After purifying
their virtue they must train in concentration, and after
purifying their mind by way of concentration practice
they must train in wisdom.
How You Develop Concentration
How should they develop concentration?
There are forty subjects of Samatha meditation,
and a person can develop any of these to attain concen-
tration.
Those who cannot decide which meditation sub-
ject to develop should start with mindfulness-of-breath-
ing (npnasati). Most people succeed in meditation by
using either mindfulness-of-breathing or the four-
elements meditation. Therefore, I shall now explain
briefly how to practise mindfulness-of-breathing.
How You Develop Mindfulness-of-Breathing
The development of mindfulness-of-breathing (np-
nasati) is taught by the Buddha in the Mahsatipahna
Sutta (The Greater Discourse on Foundations of
Mindfulness) of Digha Nikaya (Long Discourses). He
says:
Bhikkhus, here in this Teaching a bhikkhu having
gone to the forest, or to the foot of a tree, or to an empty
place, sits down cross-legged and keeps his body erect
and establishes mindfulness on the meditation object;
only mindfully he breathes in and only mindfully he
breathes out.
20 21
1. Breathing in a long breath he knows, I am
breathing in a long breath, or breathing out a long
breath he knows, I am breathing out a long breath.
2. Breathing in a short breath he knows, I am
breathing in a short breath, or breathing out a short
breath he knows, I am breathing out a short breath.
3. Experiencing the whole breath body I will
breathe in, thus he trains himself, and, Experiencing
the whole breath body I will breathe out, thus he trains
himself.
4. Calming the breath body I will breathe in,
thus he trains himself, and, Calming the breath body
I will breathe out, thus he trains himself.
To begin meditating, sit in a comfortable position and
try to be aware of the breath as it enters and leaves the
body through the nostrils. You should be able to feel
it either just below the nose or somewhere around the
nostrils. Do not follow the breath into the body or out
of the body, because then you will not be able to perfect
your concentration. Just be aware of the breath at the
most obvious place it brushes against or touches, either
the top of the upper lip or around the nostrils. Then you
will be able to develop and perfect your concentration.
Do not pay attention to the individual characteris-
tics (sabhva-lakkhaa), general characteristics (sammaa-
lakkhaa) or colour of the nimitta (sign of concentration).
The individual characteristics are the characteristics of
the four elements in the breath: hardness, roughness,
fowing, heat, supporting, pushing, etc. The general
20 21
characteristics are the impermanent (anicca), suffering
(dukkha), or non-self (anatt) characteristics of the breath.
This means do not note in, out, impermanent, or in,
out, suffering, or in, out, non-self. Simply be aware of
the in-and-out breath as a concept.
The concept of the breath is the object of mindful-
ness-of-breathing. It is this object you must concentrate
on to develop concentration. As you concentrate on the
concept of the breath in this way, and if you practised
this meditation in a previous life, and developed some
prams, you will easily be able to concentrate on the
in-and-out breath.
If not, the Visuddhimagga suggests counting the
breaths. You should count after the end of each breath:
In-out-one, in-out-two, etc.
Count up to at least fve, but not to more than ten.
We suggest you count to eight, because that reminds
you of the Noble Eightfold Path, which you are trying
to develop. So you should count, as you like, up to
any number between fve and ten, and determine that
during that time you will not let your mind drift, or
go elsewhere, but be only calmly aware of the breath.
When you count like this, you fnd that you are able to
concentrate your mind, and make it calmly aware of
only the breath.
After concentrating your mind like this for at least
half an hour, you should proceed to the second stage:
1. Breathing in a long breath he knows, I am
breathing in a long breath, or breathing out a long
breath he knows, I am breathing out a long breath.
22 23
2. Breathing in a short breath he knows, I am
breathing in a short breath, breathing out a short
breath he knows, I am breathing out a short breath.
At this stage you have to develop awareness of whether
the in-and-out breaths are long or short. Long or short
here do not refer to length in feet and inches, but length
in time, the duration. You should decide for yourself
what length of time you will call long, and what length
of time you will call short. Be aware of the duration of
each in-and-out breath. You will notice that the breath
is sometimes long in time, and sometimes short. Just
knowing this is all you have to do at this stage. Do not
note, In, out, long - In, out, short, just In, out, and be
aware of whether the breaths are long or short. You
should know this by being just aware of the length of
time that the breath brushes and touches the upper lip,
or around the nostrils, as it enters and leaves the body.
Sometimes the breath may be long throughout the sit-
ting, and sometimes short, but do not purposely try to
make it long or short.
At this stage the nimitta may appear, but if you
can do this calmly for about one hour, and no nimitta
appears, you should move on to the third stage:
3. Experiencing the whole breath body I will
breathe in, thus he trains himself and, Experiencing
the whole breath body I will breathe out, thus he trains
himself.
Here the Buddha is instructing you to be aware of the
22 23
whole breath from beginning to end. As you do this the
nimitta may now appear. If it does, do not immediately
shift your mind to it, but stay with the breath.
If you are calmly aware of the breath from begin-
ning to end for about an hour, and no nimitta appears,
you should move on to the fourth stage:
thus he trains himself and, Calming the breath body
To do this, you should decide to make the breath calm,
but go on being aware of the breath from beginning
to end, and do nothing else to make the breath calm.
If you do, your concentration will break and fall away.
The Visuddhimagga give four factors that make the
breath calm: refection (bhoga), repeated recollection
(samannhra), attention (manasikra), and investigation
(vmasa). So all you need to do at this stage is to decide
to calm the breath, and to be continuously aware of it.
This way, you will fnd that the breath becomes calmer,
and the nimitta may appear.
Just before the nimitta appears, a lot of meditators
encounter diffculties. Mostly they fnd that the breath
becomes very subtle, and not clear; they may think the
breath has stopped. If this happens, you should keep
your awareness where you last noticed the breath, and
wait for it there.
A dead person, a foetus in the womb, a drowned
person, an unconscious person, a person in the fourth
jhna, a person in the attainment of cessation (nirodha-
24 25
sampatti)
2
, and a brahm: only these seven types of
person do not breathe. Refect on the fact that you are
not one of them, that you are in reality breathing, and
that it is just your mindfulness which is not strong
enough to be aware of the breath.
When it is subtle, you should not change the breath
to make it more obvious, as the effort will cause agita-
tion, and your concentration will not develop. Just be
aware of the breath as it is, and if it is not clear, simply
wait for it where you last noticed it. You will fnd that,
as you apply your mindfulness and wisdom this way,
the breath will reappear.
The nimitta of mindfulness-of-breathing varies
according to the individual. To some the nimitta is
pure and fne like cotton wool, drawn out cotton,
moving air or draught, a bright light like the morning
star Venus, a bright ruby or gem, or a bright pearl. To
others it is like the stem of cotton plant, a sharpened
piece of wood. To yet others it is like a long rope or
string, a wreath of fowers, a puff of smoke, a stretched
out cobweb, a flm of mist, a lotus, a chariot wheel, a
moon, or a sun.
In most cases, a pure white nimitta like cotton
wool is the uggaha-nimitta (taken-up sign or learning
sign), which is usually dull and opaque. When the
nimitta becomes bright like the morning star, brilliant
and clear, it is the paibhga-nimitta (counterpart sign).
When like a dull ruby or gem, it is the uggaha-nimitta,
but when bright and sparkling, it is the paibhga-
2. When consciousness, mental-concomitants, and materiality
produced by consciousness are suspended.
24 25
nimitta. The other images should be understood in
this way.
The nimitta appears to different people in differ-
ent ways, because it is produced by perception. The
different perceptions of different meditators before the
arising of the nimitta produce different types of nim-
itta. Even though mindfulness-of-breathing is a single
meditation subject, it produces various types of nimitta,
depending on the individual.
When you have reached this stage it is important
to not play with your nimitta. Do not let it go away, and
do not intentionally change its shape or appearance. If
you do, your concentration will not develop any further,
and your progress will stop. Your nimitta will probably
disappear. So when your nimitta frst appears, do not
move your mind from the breath to the nimitta. If you
do, you will fnd it disappears.
If you fnd that the nimitta is stable, and your
mind by itself has become fxed on it, then just leave
your mind there. If you force your mind to come away
from it, you will probably lose your concentration.
If your nimitta appears far away in front of you,
ignore it, as it will probably disappear. If you ignore it, and
simply concentrate on the breath at the place where the
breath touches, the nimitta will come and stay there.
If your nimitta appears at the place where the
breath touches, is stable, and appears as if it is the
breath itself, and the breath as if it is the nimitta, then
forget about the breath, and be just aware of the nimitta.
By moving your mind from the breath to the nimitta,
you will be able to make further progress. As you keep
26 27
your mind on the nimitta, the nimitta becomes whiter
and whiter, and when it is white like cotton wool, it is
the uggaha-nimitta.
You should determine to keep your mind calmly
concentrated on the white uggaha-nimitta for one, two,
three hours, or more. If you can keep your mind fxed
on the uggaha-nimitta for one or two hours, it should
become clear, bright, and brilliant. This is then the
paibhga-nimitta (counterpart sign). Determine and
practise to keep your mind on the paibhga-nimitta for
one, two, or three hours. Practise until you succeed.
At this stage you will reach either access (upacra)
or absorption (appan) concentration. It is called access
concentration because it is close to and precedes jhna.
Absorption concentration is jhna.
Both types of concentration have the paibhga-
nimitta as their object. The only difference between
them is that in access concentration the jhna factors
are not fully developed. For this reason bhavaga mind
states still occur, and one can fall into bhavaga (life-
continuum consciousness). The meditator will say that
everything stopped, and may even think it is Nibbna.
In reality the mind has not stopped, but the meditator
is just not suffciently skilled to discern this, because
the bhavaga mind states are very subtle.
To avoid dropping into bhavaga, and to develop
further, you need the help of the fve controlling fac-
ulties: faith (saddh), effort (vriya), mindfulness (sati),
concentration (samdhi), and understanding (pa) to
push the mind and fx it on the paibhga-nimitta. It
takes effort to make the mind know the paibhga-
26 27
nimitta again and again, mindfulness to not forget it,
and understanding to know it.
How You Balance the Five Controlling
Faculties
The fve controlling faculties (pacindriy) are the fve
powers that control the mind, and keep it from straying
off the path of Samatha (tranquillity) and Vipassan
(insight) that leads to Nibbna. If one or more are in
excess, this leads to imbalance.
The frst one is faith in what one should have faith
in, such as the Triple Gem, or faith in kamma and its re-
sults. It is important to have faith in the enlightenment
of the Buddha, because without it, a person will regress
from the work in meditation. It is also important to
have faith in the teachings of the Buddha, namely the
Four Paths, the Four Fruits, Nibbna, etc. The teachings
of the Buddha show us the way of meditation, so at
this stage it is important to have complete faith in that
teaching.
Let us say the meditator thinks, Can jhna
really be attained by just watching the in-breath and
out-breath? Is it really true that the uggaha-nimitta is
like white cotton wool, and the paibhga-nimitta like
clear ice or glass? If these kinds of thought persist, they
result in views such as, Jhna cannot be attained in the
present age, and the meditators faith in the teaching
will decline, and he will be unable to stop himself from
giving up the development of Samatha.
28 29
So a person who is developing concentration with a
meditation subject like mindfulness-of-breathing needs
to have strong faith. He should develop mindfulness-of-
breathing without any doubts. He should think, Jhna
can be achieved, if I follow the instructions of the Fully
Enlightened Buddha systematically.
If, however, a person lets his faith in objects that
he should have faith in become excessive, and here it
is the meditation subject of mindfulness-of-breathing,
then because excessive faith has decided on the object,
wisdom is not clear, and also the remaining faculties,
effort, mindfulness, and concentration are weakened:
Effort is unable to raise associated mental forma-
tions
3
to the paibhga-nimitta, and keep them there;
mindfulness is unable to establish knowledge of the
paibhga-nimitta; concentration is unable to prevent
the mind from going to another object; and wisdom
is unable to see penetratively the paibhga-nimitta.
Because wisdom is unable to understand the paibhga-
nimitta, and support the faculty of faith, excessive faith
leads actually to a decrease in faith.
If effort is too strong, the remaining faculties,
faith, mindfulness, concentration, and wisdom, will be
unable respectively decide, establish, prevent distrac-
tion, and discern penetratively. Thus excessive effort
causes the mind to not stay calmly concentrated on
the paibhga-nimitta, and the enlightenment factors
of tranquillity, concentration, and equanimity do not
arise with suffcient strength.
3. Mental formations (nma-dhamm) include both conscious-
nesses (citt) and their mental-concomitants (cetasik).
28 29
To balance faith with wisdom, and concentration
with effort, is praised by the wise. If, for instance, faith
is strong and wisdom is weak, a person will develop
faith in, and respect for objects without use and essence.
For instance, he will develop faith in, and reverence
for objects revered and respected by religions outside
orthodox Buddhism, for example, guardian spirits or
protective deities.
If, on the other hand, wisdom is strong and faith
is weak, a person can become quite crafty. Without
meditating, they will spend their time simply passing
judgements. This is as diffcult to cure, as to cure a
disease caused by an overdose of medicine.
If faith and wisdom are balanced, a person will
have faith in objects he should have faith in: however,
the Triple Gem, kamma, and its effects. He will believe
that if he meditates, in accordance with the Buddhas
instructions, he will be able to attain the paibhga-
nimitta, and jhna.
Again, if concentration is strong and effort is weak,
a person can become lazy. If effort is strong, and concen-
tration weak, however, he can become agitated. But when
concentration and effort are balanced, he will become
neither lazy, nor agitated, and will be able to attain jhna.
When a person wishes to cultivate a Samatha
subject, it is good to have very strong faith. If he thinks,
I will certainly reach jhna, if I develop concentration
on the paibhga-nimitta, then by the power of that
faith, and by concentrating on the paibhga-nimitta,
he will defnitely achieve jhna. This is because jhna
is based primarily on concentration.
30 31
For a person developing Vipassan it is good that
wisdom be strong, because when wisdom is strong he
will be able to know and see the three characteristics of
impermanence, suffering, and non-self penetratively.
When concentration and wisdom are balanced,
mundane jhnas (lokiya-jhna) can arise. Because the
Buddha taught to develop Samatha and Vipassan
together, supramundane jhnas (lokuttara-jhna) can
also arise only when concentration and wisdom are
balanced.
Mindfulness is necessary under all circum-
stances, because it protects the mind from agitation
due to excess faith, effort, or wisdom, and from lazi-
ness due to excess concentration. It balances faith with
wisdom, concentration with effort, and concentration
with wisdom.
So mindfulness is always necessary, as is the
seasoning of salt in all sauces, and a prime minister
for all the kings affairs. Hence it says in the ancient
commentaries, that the Blessed One said, Mindfulness
is always necessary in any meditation subject. Why?
Because it is a refuge and protection for the meditating
mind. Mindfulness is a refuge, because it helps the mind
arrive at special and high states, it has never reached
or known before. Without mindfulness the mind is
incapable of attaining any special and extraordinary
states. Mindfulness protects the mind, and keeps the
object of meditation from being lost. That is why to one
discerning it, with insight-knowledge, mindfulness
appears as that which protects the object of meditation, as
well as the mind of the meditator. Without mindfulness,
30 31
a person is unable to lift the mind up or restrain the
mind. That is why the Buddha has said it is necessary
in all instances. (See also Visuddhimagga Chapter IV,
para. 49. Mahk 1, 150-154.)
How You Balance the Seven Factors of Enlightenment
If one is to achieve jhna using mindfulness-of-
breathing, it is also important to balance the Seven
Factors of Enlightenment. They are the Enlightenment
Factors of:
1. Mindfulness (sati); which remembers the paibhga-
nimitta, and discerns it again and again.
2. Investigation of Phenomena (dhammavicaya); which
understands the paibhga-nimitta penetratively.
3. Effort (vriya); which is brings the enlightenment fac-
tors together, and balances them on the paibhga-
nimitta; and especially reinforces itself, and the
Factor of Investigation of Phenomena.
4. Joy (pti); gladness of the mind when experienc-
ing the paibhga-nimitta.
5. Tranquillity (passaddhi); calmness of the mind and
mental-concomitants, that have the paibhga-
nimitta as their object.
6. Concentration (samdhi); one-pointedness of the
mind on the paibhga-nimitta.
32 33
7. Equanimity (upekkh); evenness of mind that
neither becomes excited, nor withdraws from the
paibhga-nimitta.
A meditator must develop and balance all seven en-
lightenment factors. With insuffcient effort, however,
the mind will fall away from the object of meditation,
which in this case is the paibhga-nimitta. Then one
should not develop tranquillity, concentration, and
equanimity, but develop investigation of phenomena,
effort, and joy. This way the mind is raised up again.
When there is too much effort, however, the mind
will become agitated and distracted. Then one should
do the opposite, and not develop investigation of phe-
nomena, effort, and joy, but tranquillity, concentration,
and equanimity. This way the agitated and distracted
mind becomes restrained and calmed.
This is how the fve controlling faculties, and
seven factors of enlightenment are balanced.
How You Attain Jhna
When the fve controlling faculties, faith, effort, mind-
fulness, concentration, and understanding are suff-
ciently developed, concentration will go beyond access,
up to absorption concentration. When you reach jhna,
your mind will know the paibhga-nimitta without
interruption. This can continue for several hours, even
all night, or for a whole day.
When your mind stays continuously concentrated
on the paibhga-nimitta for one or two hours, you
32 33
should try to discern the area in the heart where the
mind-door (bhavaga consciousness) rests, that is the
heart-base materiality. The bhavaga consciousness is
bright and luminous, and the commentaries explain
that it is the mind-door (manodvra). If you try many
times, again and again, you will eventually discern
both the mind-door, and paibhga-nimitta as it
appears there. You should then discern the fve jhna
factors one at a time. With continued practice, you will
be able to discern them all together at once. The fve
jhna factors are:
1. Applied thought (vitakka): directing and placing
the mind on the paibhga-nimitta of the in-and-
out breath.
2. Sustained thought (vicra): maintaining the
mind on the paibhga-nimitta of the in-and-out
breath.
3. Joy (pti): liking for the paibhga-nimitta of the
in-and-out breath.
4. Bliss (sukha): happiness about the paibhga-
nimitta of the in-and-out breath.
5. One-pointedness (ekaggat): one-pointedness of
mind on the paibhga-nimitta of the in-and-out
breath.
The jhna factors are as a group called jhna. When you
are just beginning to practise jhna, you should practise
to enter jhna for a long time, and not spend too much
34 35
time discerning the jhna factors. You should practise
mastery (vas-bhva) of the jhnas. There are fve kinds
of mastery:
1. To advert to the jhna factors.
2. To enter jhna whenever desired.
3. To resolve (adhihna) to stay in jhna for a deter-
mined duration, and to keep the resolve.
4. To emerge from jhna at the determined time.
5. To review the jhna factors.
4
In the Pabbateyyagv Sutta in the Aguttara Nikya
(Numerical Discourses), the Buddha says that one
should not try going to the second jhna without
mastering the frst jhna. He explains that if one does
not master the frst jhna thoroughly, but tries to go to
higher jhnas, one will lose the frst jhna, as well as
be unable to attain the other jhnas. One will lose all
the jhnas.
When you master the frst jhna, you can try to
progress to the second jhna. You need to enter the frst
4. Adverting and reviewing occur in the same mind-door
thought-process (manodvra-vthi). Adverting is performed
by the mind-door adverting consciousness (manodvrvaj-
jana), which in this case takes as object one of the fve jhna
factors, such as applied thought. Reviewing is performed
by the four, fve, six, or seven reviewing impulsion con-
sciousnesses, that occur immediately after the mind-door
adverting consciousness, and which have the same object.
See Talk Five for more detailed explanation.
34 35
jhna, emerge from it, and refect on its faults, and on
the advantages of the second jhna. That is, the frst
jhna is close to the fve hindrances, has gross jhna
factors of applied and sustained thought, and is thus
less calm than the second jhna, which is without them.
So, with no desire now for those two jhna factors, for
only joy, happiness, and one-pointedness, you should
again concentrate on the paibhga-nimitta. This way
you will be able to attain the second jhna, possessed of
only those three factors, joy, bliss, and one-pointedness.
You should then practise the fve masteries of the second
jhna.
When you have succeeded, and want to develop
the third jhna, you should emerge from the second
jhna, and refect on its faults, and on the advantages of
the third jhna. That is, the second jhna is close to the
frst jhna, and has the gross jhna factor of joy, and is
thus less calm than the third jhna, which is without joy.
With the desire now to attain the third jhna, you should
you will be able to attain the third jhna, possessed of
only happiness and one-pointedness. You should then
practise the fve masteries of the third jhna.
When you have succeeded, and want to develop
the fourth jhna, you should emerge from the third
jhna, and refect on its faults and on the advantages of
the fourth jhna. That is, the third jhna has the gross
jhna factor of happiness, and is thus less calm than
the fourth jhna, which is without happiness. With
the desire now to attain the fourth jhna, you should
36 37
you will be able to attain the fourth jhna, possessed of
only equanimity and one-pointedness. You should then
practise the fve masteries of the fourth jhna.
With the attainment of the fourth jhna, the
breath stops completely. This completes the fourth
stage in the development of mindfulness-of-breathing
(npnasati):
thus he trains himself, and, Calming the breath body
This stage began just before the nimitta appeared, and
as concentration developed through the four jhnas, the
breath became progressively calmer and calmer, until
it stopped in the fourth jhna.
When a meditator has reached the fourth jhna
by using mindfulness-of-breathing, and has developed
the fve masteries, the light of concentration is bright,
brilliant and radiant, and he can, if he wishes, move on
to develop Vipassan meditation. The meditator can, on
the other hand, continue to develop Samatha medita-
tion. That will be the subject of my next talk, namely,
how to develop the ten kasias.
36 37
Questions & Answers 1
Question 1.1: How do we, in the four stages of mind-
fulness-of-breathing (npnasati), decide when to go
from one stage to another?
Answer 1.1: The Buddha taught mindfulness-of-
breathing step by step: long breath, short breath, whole
breath and subtle breath, only for easy understanding.
At the time of actual practice, all four stages may occur
at the same time. For example, when the breath is long,
we should try to know the whole breath; when the
breath is short, we should try to know the whole breath
too. This should be done only when the concentration
has improved, for example, when you can concentrate
for about half an hour. Then, if you can concentrate on
the whole long breath, and the whole short breath for
about one hour, the breath will automatically become
subtle, and you can change to concentrate on the subtle
breath. If the breath does not become subtle, you should
just concentrate on the breath. You must not make the
breath subtle on purpose nor make it long or short on
purpose. In this way, all the four stages are included in
a single stage. At the fourth stage, the breath becomes
only subtle. It does not cease entirely. The breath ceases
entirely only at the fourth jhna. This is the subtlest
stage.
Question 1.2: Is it necessary, in meditation, to have a
nimitta?
38 39
Answer 1.2: In some meditation subjects (kammahna)
like mindfulness-of-breathing, kasia-meditation and
repulsiveness-meditation (asubha), a nimitta is necessary,
if one wants to attain jhana in other meditation sub-
jects, like recollection-of-the-Buddha (Buddhnussati), a
nimitta is not necessary. In lovingkindness-meditation
(mett-bhvan), breaking down the boundaries is called
the nimitta.
Question 1.3: Some say that while practising mindful-
ness-of-breathing their soul goes out of the body. Is that
true, or are they on the wrong path?
Answer 1.3: A concentrated mind can usually create a
nimitta. When concentration is deep, strong, and pow-
erful, then because of different perceptions, different
nimittas appear. For example, if you want the nimitta to
be long it will be long; if you want it to be short it will be
short; if you want it to be round it will be round; if you
want it to be red it will be red. So various perceptions
may arise while practising mindfulness-of-breathing.
You perceive yourself outside the body. It is simply a
mental creation, not because of a soul. This is not a
problem. Just ignore it, and return to being mindful of
your breath.
Only when you discern ultimate mentality-
materiality (paramattha-nmarpa) internally and exter-
nally, can you solve the problem of a soul: you will not
fnd a soul anywhere. So, you need to break down the
compactness of mentality and materiality, and realize
ultimate mentality and materiality.
38 39
Nndhtuyo vinibbhujitva ghanavinibbhoge kate
anattalakkhaa ythvasarasato upahti: When we
break down compactness, the perception of non-self
(anatta-sa) will arise. It is because of the perception
of compactness, that the perception of a soul occurs.
To break down the compactness of materiality,
you must frst discern the rpa kalpas (small particles).
Then you must discern the different types of ultimate
materiality, which are at least eight in each rpa kalpa.
Without doing this the perception of a soul will not
disappear.
Similarly, without breaking down the compact-
ness of mentality, the perception of a soul will not
disappear. For example, when your mind wanders,
you may think that the wandering mind is your soul.
Another example is visakhragata citta. Visakhra
means without formations, and is Nibbna. Formations
(sakhra) are mentality-materiality and their causes.
Nibbna itself has no formations, but the act of seeing
Nibbna requires the formation of consciousness. In
the case of the Buddha, it is the arahant-fruition con-
sciousness (arahattaphala-citta), and is associated with
mental-concomitants. If it is the frst jhna arahant-
fruition consciousness, there are thirty-seven mental
formations. Those who have not yet attained a Path
Knowledge (magga-a), Fruition Knowledge (phala-
a), and insight-knowledge (vipassan-a), or who
have not yet broken down the compactness of mental-
ity, may think consciousness is their soul. But if they
break down the compactness of mentality, they will
see the rapid arising and passing-away of conscious-
40 41
ness and its concomitants. With the perception of
impermanence, the perception of non-self will occur.
In the Meghiya Sutta the Buddha said: Aniccasaino
Meghiya anattasa sahti. For those who have
powerful insight-knowledge of impermanence, insight-
knowledge of non-self will also clearly appear.
Question 1.4: Where does the [npna] nimitta come
from? What makes it appear?
Answer 1.4: Most mind states which arise dependent
upon the heart-base produce breathing. A real npna-
nimitta comes from the breath. Not every mind state,
however, produces a nimitta. Only a deeply concen-
trated mind produces a nimitta. Therefore, the breath
produced by a deep and concentrated mind makes an
npna-nimitta appear. If the nimitta is far from the
nostrils, it is not a real nimitta. A nimitta may occur
because of concentration, but not necessarily the real
npna-nimitta. If the nimitta produces jhna, we call
it an npna-nimitta. But if it does not produce jhna,
it is not the real npna-nimitta. If you concentrate
on that nimitta, jhna will not occur. Usually the con-
centration cannot become strong and powerful. If you
meditate on that nimitta, it will very soon disappear.
Question 1.5: What are the seven stages of purifcation
and sixteen insight-knowledges?
Answer 1.5: The seven stages of purifcation are the
purifcations (visuddhi) of:
40 41
1. Virtue (sla-visuddhi),
2. Mind (citta-visuddhi),
3. View (dihi-visuddhi),
4. Overcoming doubt (kakhvita-raa-visuddhi),
5. Knowledge and Vision of What is and What is
Not Path (maggmaggaadassana-visuddhi),
6. Knowledge and Vision of the Way (paipada-
dassana-visuddhi),
7. Knowledge and Vision (adas-sana-visuddhi).
And the sixteen insight-knowledges are the knowledges
(a) of:
1. Analysing Mentality-materiality (nmarpa-pariccheda-
a),
2. Discerning Cause and Condition (paccaya-pariggaha-
a),
3. Comprehension (sammasana-a),
4. Arising and Passing-away (udayabbaya-a),
5. Dissolution (bhaga-a),
6. Terror (bhaya-a),
7. Danger (dnava-a),
8. Disenchantment (nibbid-a),
9. Desire for Deliverance (mucitu-kamyat-a),
10. Refection (paisakh-a),
11. Equanimity Towards Formations (sakhrupekkh-
a),
12. Conformity (anuloma-a),
13. Change-of-lineage (gotrabhu-a),
14. The Path (magga-a),
15. The Fruition (phala-a),
16. Reviewing (paccavekkhaa-a).
42 43
Now you know the names of these insight-knowledges,
have you experienced them? No. That is why to have
only theoretical knowledge is not enough; you must
practise with great effort to also realize them.
[Editors Note: At the end of this talk the Pa-Auk
Sayadaw added the following comment on the fve
hindrances.]
Now I would like to briefy explain the fve hin-
drances (nvaraa). The frst hindrance is sensual desire
(kmacchanda). It is the attachment to property or to
people. It is the desire to get sense objects. For example,
you may get attached to your kui (hut) or room. While
meditating you may think, Oh, it would be good if my
kui were beautiful. Or you may think, Oh, it would be
good if the whole bedroom belonged to me. If you are
overwhelmed by sensual desire, you will not be able to
concentrate well on your meditation object. You must
have strong mindfulness and make effort, to stop the
arising of sensual desire.
The second hindrance is ill-will (bypda). It is
hatred for or dissatisfaction with people or things. For
example, if the meditator sitting next to you, while sit-
ting down, makes a noise with his or her robes, you
may become angry and think, Oh, why is he making
so much noise. If your mind is overwhelmed by hatred
or dissatisfaction, you will not be able to concentrate
well on your meditation object either.
The third hindrance is sloth and torpor (thina-middha).
If the mind is weak, or not interested in the meditation
object, sloth and torpor can occur. Sometimes, however,
sleepiness may be due to tiredness, or lack of rest.
42 43
The fourth hindrance is restlessness and remorse
(uddhacca-kukkucca). If your mind is restless, it will be
like a heap of ashes hit by a stone, fying about and scat-
tering. Similarly, when there is restlessness, the mind
is scattered. While meditating, you must not relax the
mind, and let it go away from your meditation object. If
you do, restlessness will occur. Remorse is to regret bad
deeds done, and good deeds not done in the past. Here
too, you must have great mindfulness, and make great
effort to stop the arising of restlessness and remorse.
The ffth one is sceptical doubt (vicikicch). It is
having doubts about:
1. The Buddha,
2. The Dhamma,
3. The Sagha,
4. The three trainings: virtue, concentration, and
wisdom,
5. Past fve aggregates (khandha),
6. Future fve aggregates,
7. Both past and future fve aggregates,
8. Dependent-Origination (paiccasamuppda).
If you have doubts about the training of concentration,
you cannot meditate well. For example, you may think:
Is it possible to attain jhna through mindfulness-of-
breathing? Can jhana be attained by concentrating on
the npna-nimitta?
The fve hindrances are opposite to jhna concen-
tration.
44 45
Talk 2
How You Develop Absorption
on Other Subjects
In my previous talk I explained how to develop the
meditation subject of mindfulness-of-breathing up to
the fourth jhna. I ended my talk by saying that when
a meditator has reached the fourth jhna by using
mindfulness-of-breathing, and has developed the fve
masteries, the light of concentration is bright, brilliant
and radiant, and he can, if he wishes, move on to
develop Vipassan meditation.
But at this point the meditator can also go on to
develop Samatha meditation. Today, I shall explain how to
develop other Samatha subjects: meditation on the thirty-
two parts of the body, the skeleton, ten kasias, etc.
The Thirty-Two Parts of the Body
If you want to develop meditation on the thirty-two
parts of the body, you should frst re-establish the
fourth npna-jhna. When the light of concentration
is bright, brilliant, and radiant, you should use it to
try to discern the thirty-two parts of the body, one at a
time.
The thirty-two parts of the body are twenty parts
with predominantly the earth-element, and twelve
parts with predominantly the water-element. The
twenty earth-element parts should be discerned in
four sets of fve:
44 45
1-5. Head hairs, body hairs, nails, teeth, skin.
6-10. Flesh, sinews, bones, bone marrow, kidneys.
11-15. Heart, liver, membrane, spleen, lungs.
16-20. Intestines, mesentery, undigested food,
faeces, brain.
The twelve water-element parts should be discerned in
two sets of six:
1-6. Bile, phlegm, pus, blood, sweat, fat.
7-12. Tears, grease, saliva, snot, synovial fuid,
urine.
Discern the parts in the given order, but one at a time.
Try to see each of the parts, as distinctly as you would
see your face in a clean mirror.
If, while doing this, the light of concentration
should fade, and the part of the body being discerned
become unclear, you should re-establish the fourth
npna-jhna. When the light is again bright and
strong, you should return to discerning the parts of
the body. Do this whenever the light of concentration
fades.
Practise so that you are, from head hairs down
to urine, or from urine back to head hairs, able to see
each one clearly and with penetrating knowledge; keep
practising until you become skilful.
Then, again using the light of concentration and
with your eyes still closed, you should try to discern,
46 47
another being close by. It is especially good to discern
someone in front of you. Discern the thirty-two parts of
the body in that person, or being, from head hairs down
to urine, and from urine back to head hairs. Discern the
thirty-two parts forwards and backwards many times.
When you have succeeded, discern the thirty-two parts
once internally, that is in your own body, and once ex-
ternally, that is in the other persons body; do this many
times, again and again.
When you are able to discern internally and
externally like this, the power of meditation will in-
crease. You should thus gradually extend your feld of
discernment bit by bit, from near to far. Do not worry
that you cannot discern beings far away. Using the
brilliant light of the fourth jhna, you can easily see
beings far away; not with the naked eye, but with the
eye of wisdom (acakkhu). You should be able to
extend your feld of discernment in all ten directions:
above, below, east, west, north, south, north east, south
east, north west, south west. Take whomever you dis-
cern, be they human, animal or other beings, in those
ten directions, and discern the thirty-two parts, once
internally and once externally, one person or other
being at a time.
When you no longer see men, women, or buf-
faloes, cows, and other animals, as such, but see only
groups of thirty-two parts, whenever and wherever
you look, internally or externally, then can you be said
to be successful, skilful, and expert in discerning the
thirty-two parts of the body.
46 47
The Three Entrances to Nibbna
Here, I would like to explain the three entrances to
Nibbna. In the Mahsatipahna Sutta (The Greater
Discourse on Foundations of Mindfulness) of Dgha
Nikya (Long Discourses), the Buddha teaches that the
meditation subject of the four foundations of mindful-
ness is the only way to Nibbna. The commentary, on
the other hand, explains that there are three ways to
Nibbna, and refers to them as gates. They are the
meditation subjects of the colour kasias (vaakasia),
repulsiveness (paikla-manasikra), and voidness of self
(suata), which is four-elements meditation.
They are, however, referred to as Samatha medita-
tion only, not Vipassan.
Therefore, when a person has become profcient in
discerning the thirty-two parts of the body, internally
and externally, he can choose to develop any of the
three entrances. First, I shall explain how to develop
meditation on repulsiveness of the thirty-two parts of
the body.
The Skeleton
You can take either all thirty-two parts as a whole, or
only one of them as your object to develop meditation
on repulsiveness of the body (paikla-manasikra). I shall
explain how to meditate on the skeleton, the bones,
which is one of the thirty-two parts of the body.
To develop this meditation, you should once
again re-establish the fourth npna-jhna. When the
light is bright, brilliant and radiant, use it to discern
48 49
the thirty-two parts in your own body, then in a being
nearby. Discern thus internally and externally once
or twice. Then take the internal skeleton as a whole,
and discern it with wisdom. When the whole skeleton
is clear, take the repulsiveness of the skeleton as object,
and note it again and again as either: repulsive, repul-
sive (paikla, paikla); or repulsive skeleton, repulsive
skeleton (ahikapaikla, ahikapaikla); or skeleton,
skeleton (ahika, ahika).
Note it in any language you like. You should try to
keep your mind calmly concentrated on the object of re-
pulsiveness of the skeleton for one or two hours. Be care-
ful to see the colour, shape, position and delimitation.
Because of the strength and momentum of the
fourth jhna concentration based on mindfulness-of-
breathing, you will fnd that this meditation will also
become deep and fully established: you will be able to
produce, sustain and develop the perception and know-
ledge of repulsiveness.
Once your concentration on the repulsiveness of the
skeleton is established, you should drop the perception
of skeleton, and just be mindful of the repulsiveness.
According to the Visuddhimagga, seeing the colour,
shape, position, and delimitation of a part is seeing the
uggaha-nimitta. Seeing and discerning the repulsive-
ness of that part is seeing the paibhga-nimitta.
The Five Jhna Factors
By concentrating on the paibhga-nimitta of the repul-
siveness of bones, you can attain the frst jhna, at which
time the fve jhna factors will be present. They are:
48 49
the mind on the repulsiveness of bones.
2. Sustained thought (vicra): maintaining the mind
on the repulsiveness of bones.
3. Joy (pti): liking for the repulsiveness of bones.
4. Bliss (sukha): happiness associated about the re-
pulsiveness of bones.
mind on the repulsiveness of bones.
You can, in a similar way, attain the first jhna on
the repulsiveness of one of the other parts of the
body.
A question arises: How can joy and happiness
arise with the repulsiveness of the skeleton as object?
The answer is that, although you are concentrating
on the repulsiveness of the skeleton, you have under-
taken this meditation because you have understood the
benefts of it, and understand that it will help you to
eventually attain freedom from ageing, sickness, and
death. Joy and happiness can arise also because you
have removed the deflements of the fve hindrances,
which make the mind hot and tired.
It is just like a scavenger would be delighted to
see a big heap of garbage, thinking, I will earn a lot of
money from this. Or like a person who is severely ill
would be happy and joyful when relieved by vomiting
or having diarrhoea.
50 51
The Abhidhamma commentary explains that who-
ever has attained the frst jhna on the repulsiveness of
the skeleton, should go on to develop the fve masteries
of the frst jhna. After which, the meditator here too
should take the nearest being, best of all a person sitting
in front of him, and with his light of concentration take
that persons skeleton as object. He should concentrate
on it as repulsive, and develop this perception until the
jhna factors become prominent. Even though they are
prominent, it is, according to the commentary, neither
access concentration (upacra-samdhi) nor absorption
concentration (appan-samdhi), because the object is
living. If, however, you concentrate on the external
skeleton as if it were dead, you can, according to the
sub-commentary to the Abhidhamma, the Mlak,
attain access concentration.
When the jhna factors are clear, should again
concentrate on the internal skeleton as repulsive. Do
this alternately, once internally then once externally,
again and again. When you have meditated like this
on the repulsiveness of the skeleton, and it has become
deep and fully developed, you should extend your feld
of discerning the skeleton, in all ten directions. Taking
one direction at a time, wherever your light of concen-
tration reaches, develop each direction in the same
way. You should apply your penetrating knowledge
both near and far, in all directions, once internally and
once externally. Practise until wherever you look in the
ten directions, you see only skeletons. Once you have
succeeded, you are ready to develop the white kasia
meditation.
50 51
The Ten Kasias
The Colour Kasia
There are four colours used for kasia meditation: blue,
yellow, red, and white. Blue (nla) can also be translated
as black, or brown. All four kasias can be developed
up to the fourth jhna by using as object the colours of
different parts of the body.
According to the Abhidhamma commentary, the
head hairs, body hairs, and the irises of the eyes can
be used for the blue, brown, or black kasia up to the
fourth jhna; fat and urine can be used for the yellow
kasia; blood, and fesh can be used for the red kasia.
And the white parts, such as the bones, teeth, and nails
can be used for the white kasia.
The White Kasia
It says in the suttas, that the white kasia is the best
of the four colour kasias, because it makes the mind
clear and bright. For that reason, I shall explain how to
develop that one frst.
To develop the white kasia, you should frst
re-establish the fourth npna-jhna. When the light
of concentration is bright, brilliant, and radiant, you
should use it to discern the thirty-two parts of the body
internally, then the thirty-two parts of the body exter-
nally, in a being nearby. Then discern just the skeleton
part. If you want to discern it as repulsive you can do
so, but if not simply discern the external skeleton.
Then take either the whitest place in that skeleton,
52 53
or, if the whole skeleton is white, the whole skeleton,
or the back of the skull, and concentrate on it as white,
white.
Alternatively, if you want to, and your concen-
tration is really sharp, you can, if you have seen the
internal skeleton as repulsive, and reached the frst
jhna, take that skeleton as white, and use that as your
preliminary object.
You can also discern frst the repulsiveness in
an external skeleton, and make that perception stable
and frm, thus making the white of the skeleton more
evident. Then, you can change to the perception of it as
white, white, and instead develop the white kasia.
With one of the objects of white in the external
skeleton as object, you should practise to keep the mind
calmly concentrated on that white object for one or two
hours.
Because of the strength and momentum of the
fourth jhna concentration based on mindfulness-of-
breathing, you will fnd that your mind will stay calmly
concentrated on the object of white. When you are able
to concentrate on the white for one or two hours, you
will fnd that the skeleton disappears and only a white
circle remains.
When the white circle is white as cotton wool, it
is the uggaha-nimitta (taken-up sign). When it is bright
and clear like the morning star, it is the paibhga-
nimitta (counterpart sign). Before the uggaha-nimitta
arises, the skeleton nimitta from which it arises, is the
parikamma-nimitta (preparatory sign).
Continue to note the kasia as white, white until
52 53
it becomes the paibhga-nimitta. Continue concentrat-
ing on the paibhga-nimitta until you enter the frst
jhna. You will fnd, however, that this concentration is
not very stable and does not last long. In order to make
it stable and last a long time, you need to expand the
nimitta.
To do this, you should concentrate on the white
paibhga-nimitta for one or two hours. Then deter-
mine to expand the white circle by one, two, three, or
four inches, depending on how much you think you are
able to expand it. See if you succeed, but do not try to
expand the nimitta, without frst determining a limit:
make sure to determine a limit of one, two, three, or
four inches.
While expanding the white circle, you may fnd
that it becomes unstable. Then go back to noting it as
white, white to make it stable. But as your concentration
increases the nimitta will become stable and calm.
When the frst expanded nimitta has become stable,
you should repeat the process, that is, again determine
to expand it by a few inches. This way you can expand
the nimitta in stages, until it is one yard in size, then two
yards, and so on. Do this until it extends in all ten direc-
tions around you, without limit, and so that wherever
you look, you see only white. Do it till you see not even
a trace of materiality, whether internal or external. If you
developed the white kasia in a past life, during this or
a previous Buddhas dispensation, that is, if you have
white kasia pram, then you will not need to expand
the paibhga-nimitta, because as you concentrate on it,
it will automatically expand in all ten directions. You
54 55
should in either case now keep your mind calmly con-
centrated on the expanded white kasia, and when it is
stable, then just like hanging a hat on a hook, put your
mind on one place in that white kasia. Keep your mind
there, and continue to note white, white.
When your mind is calm and stable, the white
kasia will also be calm and stable, and will be exceed-
ingly white, bright, and clear. This too is a paibhga-
nimitta, produced by expanding the original white
kasia paibhga-nimitta.
You must continue to meditate, until you can
concentrate on that white kasia paibhga-nimitta
continuously for one or two hours. Then the jhna fac-
tors will become very prominent, clear, and strong in
your mind, and you will have reached the frst jhna.
The fve jhna factors are:
the mind on the white kasia.
on the white kasia.
3. Joy (pti): liking for the white kasia.
4. Bliss (sukha): happiness about the white kasia.
mind on the white kasia.
The jhna factors are together called jhna. In the way
described in the talk on mindfulness-of-breathing,
practise the fve masteries of the frst white kasia
jhna, and then develop the second, third, and fourth
jhnas.
54 55
The four jhnas are also called fne-material-plane
jhnas, (rpvacara-jhna), because they may cause re-
birth in the fne-material realm. But here we do not
encourage the development of jhnas for the sake of
attaining rebirth in the fne-material realm, but for the
sake of using them as a basis for developing Vipassan
meditation.
If you have developed the white kasia medita-
tion up to the fourth jhna using the white of an exter-
nal skeleton, then you will also be able to develop the
brown, blue, or black kasia using external head hairs,
the yellow kasia using external fat or urine, and the
red kasia using external blood, etc. You can also use
those parts in your own body.
When you have succeeded, you can develop the
colour kasias using the colour of also fowers, or other
external objects. All blue and brown fowers are calling
out, inviting you to develop the blue kasia. All yellow
fowers are calling out, inviting you to develop the
yellow kasia. All red fowers are calling out, inviting
you to develop the red kasia. All white fowers are
calling out, inviting you to develop the white kasia.
Thus, a skilled meditator can use whatever he sees to
develop kasia concentration and insight, be it animate
or inanimate, internal or external.
According to the Pi texts, the Buddha taught ten
kasias. They are the mentioned four colour kasias,
plus a further six: the earth, water, fre, wind, space, and
light kasias.
Now, I would like to explain how to develop the
remaining six types of kasia.
56 57
The Earth Kasia
To develop the earth kasia, you should fnd a piece
of plain earth, which is reddish brown like the sky at
dawn, and with no sticks, stones, or leaves. Then with
a stick or some other instrument, draw a circle about
one foot across. That is your meditation object, an
earth kasia. You should concentrate on it, and note
it as earth, earth. Concentrate on it for a while with
your eyes open, and then close them, and visualize the
earth kasia. If unable to visualize the nimitta in this
way, you should re-establish the fourth npna-jhna,
or the white kasia. Then use the light of concentration
to look at the earth kasia. When you see the nimitta of
earth as clearly as were you looking at it with your eyes
open, you can go and develop it somewhere else.
You should not concentrate on the colour of the
earth nimitta, or the characteristics of hardness, rough-
ness etc., of the earth-element, but concentrate on only
the concept of earth. Continue to develop this uggaha-
nimitta until it becomes pure and clear, and is the
paibhga-nimitta.
You should then expand the paibhga-nimitta a
little at a time, in all ten directions, and then develop
this meditation up to the fourth jhna.
The Water Kasia
To develop the water kasia, you should use a bowl,
bucket, or well of pure, clear water. Concentrate on
the concept of water as water, water, and develop the
nimitta as you did the earth kasia.
56 57
The Fire Kasia
To develop the fre kasia, you should use a fre, a
candle, or any other fames you remember seeing. If
unable to visualize it, you can make a screen with a
circular hole in it about one foot across. Put the screen
in front of a wood- or grass-fre, so you see only the
fames through the hole.
Ignoring the smoke, and burning wood or grass,
concentrate on the concept of fre, as fre, fre, and
develop the nimitta in the usual way.
The Wind Kasia
The wind kasia is developed through the sense of
touch, or sight. You should concentrate on the wind
coming in through a window or door, touching the
body; or the sight of leaves or branches moving in the
wind. Concentrate on the concept as wind, wind. You
can do this by re-establish the fourth jhna with another
kasia object, and then using your light of concentration
to see this movement externally, and discern the nim-
itta of the wind. The uggaha-nimitta looks like steam
coming off hot milk rice, but the paibhga-nimitta is
motionless. Develop the nimitta in the usual way.
The Light Kasia
To develop the light kasia, you should look at rays of
light, as they stream into a room through, for example, a
crack in the wall, and fall on the foor, or as they stream
through the leaves of a tree and fall on the ground. You
can also look up through the branches of a tree, at the
58 59
light in the sky above. If unable to visualize it, you can
put a candle or lamp inside an earthen pot, and place
the pot in such a way that rays of light come out of the
opening of the pot, and fall upon the wall. Concentrate
on the circle of light on the wall as a concept, as light,
light, and develop the nimitta in the usual way.
The Space Kasia
To develop the space kasia, you should look at the
space in a doorway, window, or keyhole. If unable to
visualize it, you can make a circular hole in a piece of
board, about eight inches to one foot across. Hold the
board up so you see only the sky through the hole, no
trees or other objects. Concentrate on the space within
that circle as a concept, as space, space, and develop
the nimitta in the usual way.
The Four Immaterial Jhnas
Once you have attained the four jhnas with each of
the ten kasias, you can proceed to develop the four
immaterial jhnas (arpa-jhna), also called the four
immaterial states. They are:
1. The Base of Boundless-Space,
2. The Base of Boundless-Consciousness,
3. The Base of Nothingness,
4. The Base of Neither-Perception-Nor-Non-
Perception.
58 59
You can develop them with any of the kasias except
the space kasia.
The Base of Boundless-Space
To develop the four immaterial jhnas, you should
frst refect upon the disadvantages of materiality. The
human body produced by the sperm and egg of your
parents is called the produced-body (karajakya). Since
you have a produced-body, you are open to assault
with weapons such as knives, spears, and bullets, and
to being hit, beaten, and tortured. The produced body is
also subject to many diseases, of, for example, the eyes,
ears, and heart. So you should consider with wisdom
that, because you have a produced body, made of
materiality, you are subject to various kinds of suffer-
ing, and that if you can be free of that materiality, you
can also be free of the suffering.
Even though a fourth fne-material jhna surpasses
gross physical materiality, it is still based on it. Thus
you need to surmount the kasia materiality. Having
considered this, and with no desire now for the kasia
materiality, you should re-establish the fourth jhna
with one of the nine kasias, such as the earth kasia.
Emerge from it, and refect on its disadvantages:
it is based on materiality which you no longer desire;
it has joy of the third jhna as its near enemy; and it is
grosser than the four immaterial jhnas.
You do not need to refect on the disadvantages of
the mental formations in the fourth jhna, as you did of
the previous jhnas, since they are the same as in the
immaterial jhnas.
60 61
With no desire now for the fourth fne-material
jhna, you should also refect on the more peaceful
nature of the immaterial jhnas.
Then expand your nimitta, say, of the earth
kasia, so that it is boundless, or as much as you wish,
and replace the kasia materiality with the space it
occupies, by concentrating on the space as space, space
or boundless space, boundless space. What remains is
the boundless space formerly occupied by the kasia.
If unable to do so, you should discern and con-
centrate on the space of one place in the earth kasia-
nimitta, and then expand that up to the infnite universe.
As a result, the entire earth kasia-nimitta is replaced
by boundless space.
Continue to concentrate on the boundless space
nimitta, until you reach jhna, and then develop the
fve masteries. This is the frst immaterial jhna, also
called the base of boundless-space.
The Base of Boundless-Consciousness
The second immaterial jhna, also called the base of
boundless-consciousness (viacyatana-citta), has
as its object the consciousness of the base of boundless-
space jhna-consciousness (ksnacyatana-jhna-citta),
which itself had boundless space as its object.
To develop the base of boundless-consciousness,
you should refect on the disadvantages of the base of
boundless-space: it has the fourth fne-material jhna
as its near enemy, and is not as peaceful as the base of
boundless-consciousness.
60 61
With no desire now for the base of boundless-
space, you should also refect on the more peaceful
nature of the base of boundless-consciousness. Then
concentrate again and again on the consciousness
which had boundless space as its object, and note it as
boundless consciousness, boundless consciousness or
just consciousness, consciousness.
Continue to concentrate on the boundless con-
sciousness nimitta, until you reach jhna, and then
develop the fve masteries. This is then the second
immaterial jhna, also called the base of boundless-
consciousness.
The Base of Nothingness
The third immaterial jhna, also called the base of
nothingness, has as its object the absence of the con-
sciousness which had boundless space as its object, and
which was itself the object of the base of boundless-
consciousness.
To develop the base of nothingness, you should
refect on the disadvantages of the base of boundless-
consciousness: it has the base of boundless-space as
its near enemy and is not as peaceful as the base of
nothingness.
With no desire now for the base of boundless-
consciousness, you should also refect on the more
peaceful nature of the base of nothingness.
Then concentrate on the absence of the conscious-
ness which had boundless space as its object. There were
two jhna-consciousnesses: frst the consciousness of
base of boundless-space (ksnacyatana-jhna-citta)
62 63
and then that of the base of boundless-consciousness
(viacyatana-jhna-citta). Two consciousnesses can-
not arise in one mind-moment. When the consciousness
of the base of boundless-space was present, the other
consciousness could not present too, and vice versa. So,
you must take the absence of the consciousness of the
base of boundless-space as object, and note it as nothing-
ness, nothingness or absence, absence.
Continue to concentrate on that nimitta, until
you reach jhna, and develop the fve masteries. This
is then the third immaterial jhna, also called the base
of nothingness.
The Base of Neither-Perception-Nor-Non-Perception
The fourth immaterial jhna, also called the base of nei-
ther-perception-nor-non-perception, has as its object the
consciousness of the base of nothingness. It is called the
base of neither-perception-nor-non-perception because
the perception in it is extremely subtle.
To develop the base of neither-perception-nor-non-
perception, you should refect on the disadvantages of
the base of nothingness: it has the base of boundless-
consciousness as its near enemy, and is not as peaceful
as the base of neither-perception-nor-non-perception.
Furthermore, perception is a disease, a boil, and a dart.
With no desire now for the base of nothingness,
you should also refect on the more peaceful nature
of the base of neither-perception-nor-non-perception.
Then concentrate again and again on the consciousness
of the base of nothingness as peaceful, peaceful.
62 63
Continue to concentrate on the peaceful, peace-
ful nimitta, until you reach jhna, and develop the fve
masteries. This is then the fourth immaterial jhna,
also called the base of neither-perception-nor-non-
perception.
Today I have explained how to develop the ten
kasias, and the eight attainments consisting of the four
fne-material jhnas and the four immaterial jhnas. In
my next talk, I should like to explain how to develop the
four sublime abidings (brahmavihra) of lovingkindness,
compassion, appreciative-joy, and equanimity.
64 65
Question 2.1: How should beginners balance the faculties
of concentration and wisdom? How should they practise
wisdom in mindfulness-of-breathing (npnasati)?
Answer 2.1: We already talked about balancing the
fve controlling faculties in my very frst talk, but I can
summarize. It is not that important for beginners to bal-
ance concentration and wisdom. This is because they
are only beginners, and their fve controlling faculties
are not yet developed. In the beginning of meditation,
there is usually much restlessness in the mind. So the
faculties are not yet strong and powerful. Only when
they are strong and powerful, is it necessary to balance
them. But if beginners are able to balance the faculties
already at the beginning stage, that is of course also
good.
For example, you are now practising npnasati;
npnasati is mindfulness-of-breathing. Knowing the
breath is wisdom (pa). Being mindful of the breath
is mindfulness (sati). One-pointedness of mind on the
breath is concentration (samdhi). The effort to know
the breath clearly is effort (vriya). Having faith that
mindfulness-of-breathing can lead to jhna is faith
(saddh).
Beginners must try to develop strong and power-
ful controlling faculties. Their faith in mindfulness-of-
breathing must be strong enough. Their effort to know
the breath clearly must be strong enough. Their mind-
64 65
fulness of the breath must be strong enough. Their con-
centration on the breath must be strong enough. They
must see the breath clearly. They must try to make their
fve controlling faculties strong and powerful, as well
as try to balance them. If one is excessive, the others
cannot fulfl their function properly.
For example, if faith is too strong and powerful,
it produces emotion. This means that the effort faculty
cannot fulfl its function of maintaining associated
mental formations on the breath; mindfulness cannot
become established on the breath; the concentration
faculty too, cannot fulfl its function of concentrating
deeply on the breath; and wisdom cannot know the
breath clearly.
When, for example, effort is excessive, it makes the
mind restless, so the other controlling faculties become
again weak, and cannot fulfl their function properly.
When mindfulness is weak, you cannot do anything,
because you cannot concentrate on the breath, will have
little or no effort to discern the breath, and may have
no faith.
Now you are practising Samatha. In Samatha
meditation, strong and powerful concentration is good,
but excessive concentration produces laziness. With
laziness, the other faculties become again very weak,
and cannot fulfl their function properly.
At this stage wisdom is very dull or inferior. It
knows only the natural breath. So for the beginner
who is practising Samatha meditation, it is enough
to just know the breath clearly. When the uggaha or
paibhga-nimitta appears, wisdom is knowing the
66 67
uggaha or paibhga-nimitta. Too much other general
knowledge apart from this is not good, as you may
always be discussing and criticizing. If a meditator
discusses and criticizes mindfulness-of-breathing too
much, we can say his wisdom is excessive, which also
makes the other controlling faculties weak, and unable
to fulfl their function properly.
So, even though it is not yet very important, it is
still good for a beginner to balance his fve controlling
faculties. How to balance them? We must practise with
strong and powerful mindfulness and effort to know
the breath clearly, and concentrate on the breath with
faith. However,
Question 2.2: Why dont we, after attaining the fourth
jhna, go straight to discern the fve aggregates, their
nature of impermanence, suffering, and non-self, and
attain Nibbna? Why do we need to practise meditation on
the thirty-two parts of body, skeleton, white kasia, four-
elements, materiality, mentality, dependent-origination,
and Vipassan, before the attainment of Nibbna?
Answer 2.2: What are the fve aggregates? What is the
difference between the fve aggregates and mentality-
materiality? Do you know the answer?
Before answering the second question, I would
like to explain mentality-materiality and the fve aggre-
gates. According to the Buddha Abhidhamma, there
are four ultimate realities (paramattha: consciousnesses
(citta), mental-concomitants (cetasika), materiality (rpa),
and Nibbna.
66 67
To attain Nibbna, the fourth ultimate reality,
we must see the impermanent, suffering and non-self
nature of the other three. There are eighty-nine types
of consciousness, ffty-two mental-concomitants, and
twenty-eight types of materiality.
The eighty-nine types of consciousness are called
the consciousness-aggregate (via-khandha). Of the
ffty-two mental-concomitants, feeling is the feeling-
aggregate (vedan-khandha); perception is the perception-
aggregate (sa-khandha); and the remaining ffty
mental-concomitants are the formations-aggregate
(sakhra-khandha).
Sometimes the consciousnesses (citta) and mental-
concomitants (cetasika) together are called mentality
(nma). Sometimes they are seen as four aggregates,
the feeling-aggregate, the perception-aggregate,
the formations-aggregate and the consciousness-
aggregate, which together are the mentality-aggregate
(nma khandha). The materiality-aggregate (rpa-
khandha) is the twenty-eight types of materiality. The
consciousnesses, mental-concomitants and materiality
together are called mentality-materiality (nmarpa).
They are sometimes also called the fve aggregates:
materiality, feeling, perception, formations, and
consciousness. Their causes are also only mentality-
materiality.
The Buddha taught the fve-aggregate method of
practising Vipassan to three types of people: those who
have sharp wisdom, those whose insight-knowledge of
mentality is not clear, and those who prefer to practise
Vipassan in the brief way.
68 69
Now I shall go on to answer the second question.
According to the Theravda tradition, there are two
types of meditation subject (kammahna): prihriya-
kammahna and sabbatthaka-kammahna. Prihriya-
kammahna is the meditation subject the individual
with which meditator develops concentration to be
used for Vipassan. The meditator must always use
that meditation subject as his foundation. Sabbatthaka-
kammahna, on the other hand, are the meditation
subjects to be developed by all meditators alike. They
are the four protective meditations: lovingkindness-
meditation (mett-bhvan), recollection-of-the-Buddha
(Buddhnussati), recollection-of-death (maranussati),
and repulsiveness-meditation (asubha).
So a meditator may use mindfulness-of-breathing
as his prihriya-kammahna. But he must also prac-
tise the four protective meditations before practising
Vipassan. This is the orthodox method.
To practise lovingkindness-meditation up to the
jhna stage, it is better if the meditator has already de-
veloped the white-kasia meditation up to the fourth
jhna. An example of this is the Karaniyamett Sutta
(Discourse on Lovingkindness). It is about fve hundred
bhikkhus who went to the forest. They were expert in
the ten kasias, and eight attainments (sampatti), had
developed the four protective meditations, and practiced
Vipassan meditation up to the Knowledge of Arising
and Passing-Away (udayabbaya-a). When resident
devas in the forest got annoyed and frightened them,
the bhikkhus returned to the Buddha. The Buddha
then taught them the Karaniyamett Sutta (Discourse
68 69
on Lovingkindness) as a meditation subject, and as a
protective chant (paritta).
It has eleven ways to develop lovingkindness, and
is for those who have attained lovingkindness jhna
(mett-jhna), and have broken down the boundaries
between different types of people. The eleven ways
are practised with the thought Sukhino va khemino
hontu, sabbasatt bhavantu sukhitatt: May all beings be
happy and secure etc., and must be developed up to
the third jhna. This was very easy for those fve hun-
dred bhikkhus because they were expert in the kasia
meditation.
Kasia meditation is a very good foundation
for developing lovingkindness jhna. How? In the
Aguttara Nikya the Buddha taught that of the four
colour kasias, the white-kasia is best. The white-
kasia makes the meditators mind clear and bright. A
clear and tranquil mind is superior and powerful. If a
meditator practises lovingkindness-meditation with a
clear mind, free from deflements, he usually attains
mett jhna within one sitting. So if one enters the
fourth white-kasia-jhna, and after emerging from it,
practises mett jhna, it is very easy to succeed.
In order to attain the white-kasia fourth jhna,
a meditator should frst practise skeleton-meditation
internally and externally, because this makes the white-
kasia meditation very easy. Therefore, after the fourth
npna-jhna we usually teach meditators to do the
thirty-two parts of the body, skeleton-meditation and
white-kasia meditation. In our experience, most medi-
tators say that the fourth white-kasia-jhna is better
70 71
than the fourth npna-jhna, because it produces a
clearer, brighter and more tranquil mind, which is also
very helpful for practising other meditation subjects. So
we usually teach the white-kasia meditation before
lovingkindness-meditation.
Here I would like to further point out a common
problem for beginners. You may have practised loving-
kindness-meditation. Did you attain mett jhna? In
practice, if a meditator wants to send lovingkindness
to someone of the same sex, he should frst take the
smiling face of that person as object, and then develop
lovingkindness towards him with: May this good
person be free from mental suffering, etc. With a begin-
ner that smiling face very soon disappears. He cannot
continue his lovingkindness-meditation, because there
is no object, and so, he cannot attain mett jhna or
anything.
If he uses the fourth white-kasia-jhna, it is
different. He emerges from the jhna, and when he
develops lovingkindness the smiling face will because
of the preceding concentration not fade away. He is
able to concentrate deeply on that image, and able to
attain up to the third mett jhna within one sitting. If
he practises systematically up to the breaking down of
boundaries between different types of people, he can
even practise the eleven ways of the Karaniyamett
Sutta (Discourse on Lovingkindness) and fve hun-
dred and twenty-eight pervasions of lovingkindness
mentioned in the Paisambhidmagga Pi Text. For this
reason, we usually teach the white-kasia meditation
before lovingkindness-meditation.
70 71
You may also have practised recollection-of-the-
Buddha (Buddhnussati). Did you attain access con-
centration? When those who have succeeded in mett
jhna practise recollection-of-the-Buddha, they are
able to reach access concentration within one sitting,
again because of the preceding concentration supports.
Repulsiveness-meditation (asubha) too becomes easy. If
a meditator practises repulsiveness-meditation up to
the frst jhna, and then recollection-of-death (mara-
nussati), he is able to succeed within one sitting.
That is why we teach the white-kasia meditation
before the four protective meditations. If, however, a
meditator wants to go straight to Vipassan, without
practising the four protective meditations, he can do so.
There is no problem.
Question 2.3: Why after having discerned material-
ity and mentality must one practise the frst and ffth
methods of dependent-origination (paiccasamuppda)?
What are the frst and ffth methods?
Answer 2.3: There are, according to the Theravda
tradition, seven stages of purifcation (visuddhi). I shall
here explain the frst fve. They are:
1. The Purifcation of Conduct (sla-visuddhi).
2. The Purifcation of Mind (citta-visuddhi). This
is access concentration (upacra-samdhi) and the eight
attainments (sampatti).
72 73
3. The Purifcation of View (dihi-visuddhi). This
is the Knowledge of Analysing Mentality-materiality
(nmarpa-pariccheda-a).
4. The Purifcation by Overcoming Doubt (kakh-
vita-raa-visuddhi). This is the Knowledge of Discerning
Cause and Condition (paccaya-pariggaha-a), in other
words, to see dependent-origination (paiccasamup-
pda).
5. The Purifcation by Knowledge and Vision of
What Is and What Is Not the Path (maggmaggaa-
dassana-visuddhi). This is the Knowledge of Comprehen-
sion (sammasana-a) and Knowledge of Arising and
Passing-Away (udayabbaya-a), which is the beginning
of Vipassan.
So before Vipassan there are four purifcations. Why?
Vipassan is insight, to comprehend the impermanent,
suffering, and non-self nature of mentality-materiality
and their causes. Without knowing mentality-
materiality and their causes, how can we comprehend
that they are impermanent, suffering, and non-self?
How can we practise Vipassan? It is only after we have
thoroughly discerned mentality-materiality and their
causes, that we can practise Vipassan meditation.
Mentality-materiality and their causes are called
formations or conditioned things (sakhra). They
pass away as soon as they arise, which is why they are
impermanent; they are subject to constant arising and
passing-away, which is why they are suffering; they
72 73
have no self (atta), or stable and indestructible essence,
which is why they are non-self.
Comprehending impermanence, suffering, and
non-self in this way is real Vipassan. So before Vipas-
san, we teach meditators to discern mentality, mate-
riality and dependent-origination. The commentary
explains it as, aniccanti pacakkhandh. That means,
impermanence is the fve aggregates. The fve aggre-
gates are, in other words, mentality-materiality and
their causes. So real Vipassan depends on knowing
the fve aggregates, and their causes and effects.
The Buddha taught four methods for discerning
dependent-origination, according to the character of his
listeners. In the Paisambhidmagga, there is yet another
method. Altogether there are fve methods. The frst
method is to discern dependent-origination in forward
order: avijjpaccay sakhr, sakhrapaccay via,
viapaccay nmarpa (lo wisdom) etc. The frst
method is popular in Theravda Buddhism, but may
be very diffcult for those who have no Abhidhamma
knowledge, to practise the frst method. But even medi-
tators with good Abhidhamma knowledge may have
many diffculties.
The ffth method taught by the Venerable
Sriputta, and recorded in the Paisambhidmagga Pi
Text, is easy for beginners. It is to discern that fve past
causes have produced fve present effects; and that fve
present causes will produce fve future effects. This is
the main principle in the ffth method. If you want to
know it with direct experience, you should practise up
to this stage.
74 75
After practising the ffth method systematically,
you will not have much diffculty in practising the
frst method. For this reason we teach the ffth method
before the frst method. We teach all fve methods to
those who have time, and want to practise further. But
although the Buddha taught dependent-origination
according to the character of his listeners, one method
is enough to attain Nibbna. Even so, because the frst
method is popular in Theravda Buddhism, we teach
both the ffth and frst methods.
One day, the Venerable nanda practised
dependent-origination in all four ways. In the
evening, he went to the Buddha and said, Bhante,
although dependent-origination is deep, it is easy to
me. Then the Buddha replied: Etassa cnanda, dham-
massa ananubodh, appaivedh evamaya paj tantku-
lakajt, kulgahikajt, mujapabbajabht apya
duggati vinipata sasra ntivattati. This means
that without knowing dependent-origination, with
the anubodha-a and the paivedha-a, one cannot
escape the round of rebirths (sasra), and four woeful
planes (apya). The anubodha-a is the Knowledge of
Analysing Mentality-materiality (nmarpa-pariccheda-
a), and Knowledge of Discerning Cause and Condi-
tion (paccaya-pariggaha-a). The paivedha-a is all
the insight-knowledges (vipassan-a). So without
knowing dependent-origination with the anubodha-
a and paivedha-a, one cannot attain Nibbna.
With this quotation, the commentary says that without
knowing dependent-origination, no one can escape
from the round of rebirths, even in a dream.
74 75
Talk 3
How You Develop
the Sublime Abidings
and Protective Meditations
Introduction
Today I should like to explain how to develop the four
sublime abidings (cattro-brahmavihra), and four protec-
tive meditations (caturrakkha-bhvan). The four sublime
abidings are the meditation subjects, lovingkindness,
compassion, appreciative-joy, and equanimity.
How You Develop the Four Sublime Abidings
Lovingkindness (Mett)
To develop the sublime abiding of lovingkindness, you
need frst of all be aware that it should not be developed
towards a person of the opposite sex (ligavisabhga), or
a dead person (klakatapuggala).
A person of the opposite sex should not be used as
object, because lust towards him or her will probably arise.
After you have attained jhna, however, it is possible to
develop lovingkindness towards the opposite sex as a
group with, for example, May all women be happy.
A dead person should at no time be used, as you
cannot attain lovingkindness jhna with a dead person
as object.
76 77
The persons you should, however, develop loving-
kindness towards, are:
1. Yourself (atta),
2. A person you like and respect (piya),
3. A person you are indifferent to (majjhatta),
4. An enemy (ver).
Although, in the very beginning, you should develop
lovingkindness towards only youself and the person
you like and respect. This means that in the very begin-
ning you should not develop lovingkindness towards
the following types of people: a person you do not like
(appiyapuggala), a person very dear to you (atippiyasa-
hyaka), a person you are indifferent to (majjhattapug-
gala), and a person you hate (verpuggala).
A person you do not like is one who does not do
what is benefcial to you, or to those you care for. A
person you hate is one who does what is detrimental
to you and to those you care for. They are in the begin-
ning both diffcult to develop lovingkindness towards,
as anger may arise. It is in the beginning also hard to
develop lovingkindness towards a person to whom you
are indifferent. In the case of a person who is very dear
to you, you may be too attached to that person, be flled
with concern and grief, and even cry if you hear that
something has happened to them. So these four should
not be used in the very beginning. Later, though, once
you have attained lovingkindness jhna, you will be
able to develop lovingkindness towards them.
76 77
You cannot attain jhna using yourself as object
even if you were to develop that meditation for a
hundred years. So why begin by developing loving-
kindness to yourself? It is not to attain even access
concentration, but because when you have developed
lovingkindness towards yourself, you are able to iden-
tify yourself with others; to see that just as you want
to be happy, do not want to suffer, want to live long,
and do not want to die, so too all other beings want to
be happy, do not want to suffer, want to live long, and
do not want to die.
Thus you are able to develop a mind that desires
the happiness and prosperity of other beings. In the
words of the Buddha:
sabb dis anuparigamma cetas,
nevajjhag piyatara mattan kvaci.
Eva piyo puthu att paresa,
tasm na hise paramattakmo.
(Sayutta-1-75)
Having searched in all directions with the mind, one
cannot fnd anyone anywhere whom one loves more
than oneself. In this same way do all beings in all direc-
tions love themselves more than anyone else, therefore,
one who desires his own welfare should not harm
others.
So in order to make this identifcation, and make
your mind soft and kind, you should frst develop
lovingkindness towards yourself with the following
four thoughts:
78 79
1. May I be free from danger (aha avero homi),
2. May I be free from mental pain (abypajjo homi),
3. May I be free from physical pain (angho homi),
4. May I be well and happy (sukh attna pariharmi).
If ones mind is soft, kind, understanding, and has em-
pathy for others, one should have no diffculty develop-
ing lovingkindness towards another. So it is important
that the lovingkindness you have developed towards
yourself be strong and powerful. Once your mind has
become soft, kind, understanding, and has empathy
for others, you can begin to develop lovingkindness
towards others.
Lovingkindness Towards A Person You Like & Respect
If you have attained the fourth jhna on mindfulness-of-
breathing, or the white kasia, you should re-establish it
until the light is bright, brilliant, and radiant. It is, with
the light of particularly the white kasia fourth jhna,
really very easy to develop lovingkindness-meditation.
The reason is that with the concentration of the fourth
jhna the mind is purifed of greed, anger, delusion,
and other deflements. After having emerged from the
fourth jhna, the mind is pliant, workable, pure, bright,
brilliant and radiant, and because of this you will, in a
very short time be able to develop powerful and perfect
lovingkindness.
So, with the strong and bright light, you should
direct your mind towards a person of your own sex,
78 79
whom you like and respect: maybe your teacher or a
fellow meditator. You will fnd that the light spreads
out around you, in all directions, and that whomever
you pick as object becomes visible in it. You then take
an image of that person, sitting or standing, and select
the one you like most, and that makes you the happiest.
Try to recall the time when he was the happiest you
ever saw, and choose that image. Make it appear about
one yard in front of you. When you can see that image
clearly before you, develop lovingkindness towards
him with the thoughts:
May this good person be free from danger
(aya sappuriso avero hotu),
May this good person be free from mental pain
(aya sappuriso abypajjo hotu),
May this good person be free from physical pain
(aya sappuriso angho hotu),
May this good person be well and happy
(aya sappuriso sukh attna pariharatu).
Extend lovingkindness towards that person with these
four phrases three or four times, and then select the
one you like most, for example, May this good person
be free from danger. Then, with a new image of that
person, in this case, free from danger, extend loving-
kindness using the corresponding thought, in this case,
May this good person be free from danger, may this
good person be free from danger. Do it again and again,
until the mind is calm and steadily fxed on the object,
you can discern the jhna factors. Then, keep practis-
80 81
ing until you reach the second, and third jhnas. After
that take each of the other three phrases and develop
lovingkindness up to the third jhna. You should have
an appropriate image for each of the four phrases, that
is when thinking May this good person be free from
danger you should have an image of that person as free
from danger; when thinking May this good person be
free from mental pain you should have an image of that
person as free from mental pain, and so on. In this way
you should develop the three jhnas, and remember in
each case to practise the fve masteries (vas-bhva).
When you have succeeded with one person you
like and respect, do it again with another person of your
own sex whom you like and respect. Try doing this
with about ten people of that category, until you can
reach the third jhna using any of them. By this stage
you can safely go on to people, still of your own sex,
who are very dear to you (atippiyasahyaka). Take about
ten people of that category, and develop lovingkindness
towards them one by one, in the same way, until the
third jhna.
Then you can also take about ten people of your
own sex whom you are indifferent to, and in the same
way develop lovingkindness towards them until the
third jhna.
Finally, you will by now have mastered the loving-
kindness jhna to such an extent that you can in the
same way develop it towards about ten people of your
own sex whom you hate. If you are a type of Great Being
like the bodhisatta when he was Mahakapi, the monkey
king, who never hated anyone who harmed, and you
80 81
really neither hate, nor despise anyone, then do not look
for one to use here. Only those who have people they
hate or despise should develop lovingkindness towards
that category.
Practising lovingkindness this way, that is, by
developing concentration up to the third jhna on each
category of people, progressively from one to the next,
the easiest to the more diffcult, you make your mind
increasingly soft, kind and pliant, until you are fnally
able to attain jhna on any of the four categories: those
you respect, those dear to you, those you are indifferent
to, and those you hate.
Breaking Down the Barriers (Smsambheda)
As you continue to thus develop lovingkindness, you
will fnd that your lovingkindness towards those you
like and respect, and those very dear to you, becomes
even, and you can take them as one. Then you will be
left with only these four:
Yourself,
People you like,
People you are indifferent to,
People you hate.
You will need to continue developing lovingkindness
towards these four, until it becomes balanced, and with-
out distinction or boundary. Even though you cannot
attain lovingkindness jhna with yourself as object, you
still need to include yourself in order to break down the
barriers between the four categories.
82 83
To do this, you need to re-establish the fourth
jhna with, for example, mindfulness-of-breathing
or the white kasia. With the strong and bright light,
extend lovingkindness to yourself for about a minute or
even a few seconds. Then someone you like, someone
you are indifferent to, and someone you hate, each one
up to the third jhna. Then again yourself briefy, but
the other three categories must now each be a differ-
ent person. Remember to develop them with each of
the four phrases, May this good person be free from
danger etc., each, up to the third jhna.
Thus you should every time change the person in
each of the three categories: a person you like, one you
are indifferent to, and one you hate. Do this again and
again, with different groups of four, many times, so that
your mind is continuously developing lovingkindness
without interruption, and with no distinctions. When
you are able to develop lovingkindness jhna towards
anyone without distinction, you will have achieved what
is called breaking down the barriers (smsambheda).
With the barriers between categories and individuals
broken down, you will be able to further develop your
lovingkindness meditation, by taking up the method
taught by the Venerable Sriputta, and recorded in the
Paisambhidmagga.
The Twenty-Two Categories
The method in the Paisambhidmagga involves twenty-
two categories by which to extend ones lovingkindness:
fve unspecifed categories (anodhiso-phara), seven
82 83
specifed categories (odhiso-phara), and ten directional
categories (dis-phara).
The fve unspecifed categories are:
1. All beings (sabbe satt)
2. All breathing things (sabbe p)
3. All creatures (sabbe bht)
4. All people (sabbe puggal)
5. All individuals (sabbe attabhvapariypann)
The seven specifed categories are:
1. All women (sabb itthiyo)
2. All men (sabbe puris)
3. All enlightened beings (sabbe ariy)
4. All unenlightened beings (sabbe anariy)
5. All devas (sabbe dev)
6. All human beings (sabbe manuss)
7. All beings in the lower realms (sabbe viniptik)
The ten directional categories are:
1. To the East (puratthimya disya)
2. To the West (pacchimya disya)
3. To the North (uttarya disya)
4. To the South (dakkhiya disya)
5. To the South East (puratthimya anudisya)
6. To the North West (pacchimya anudisya)
7. To the North East (uttarya anudisya)
8. To the South West (dakkhiya anudisya)
9. Below (hehimya disya)
10. Above (uparimya disya)
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The Unspecifed and Specifed Categories
To develop this method of lovingkindness-meditation,
you should as before re-establish the fourth jhna with
the white kasia, and develop lovingkindness towards
yourself, a person you respect or who is dear to you,
one you are indifferent to, and one you hate until there
are no barriers between you. Then use you bright and
brilliant light to see all the beings in as big an area as
possible around you, around the building or monastery.
Once they are clear, you can develop lovingkindness
towards them by way of the fve categories of unspeci-
fed pervasion, and seven of specifed pervasion: twelve
in total. You should at each category pervade loving-
kindness in four ways:
1. May they be free from danger,
2. May they be free from mental pain,
3. May they be free from physical pain,
4. May they be well and happy.
They is in each case your given category, all beings, all
devas, etc.
Thus you will be pervading lovingkindness in a
total of forty-eight ways [(7+5) x 4].
The beings in each category should at each perva-
sion be clearly visible in the light of concentration and
understanding. For example, when you extend loving-
kindness to all women, you should actually see, in the
light, all the women within the determined area. You
should actually see all the men, devas, beings in lower
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realms etc., in the determined area. You must develop
each pervasion up to the third jhna, before moving on
to the next. You should practise in this way until you
become profcient in pervading lovingkindness in all
the forty-eight ways.
Once profcient, you should expand the deter-
mined area to include the whole monastery, the whole
village, the whole township, the whole state, the whole
country, the whole world, the whole solar system, the
whole galaxy, and the whole of the infnite universe.
Develop each of the expanded areas in the forty-eight
ways utill you reach the third jhna.
Once profcient in this total pervasion of loving-
kindness, you may proceed to the ten directional cat-
egories.
The Ten Directional Categories
The ten directional categories of lovingkindness involve
the previously discussed forty-eight categories in each
of the ten directions. This gives a total of (10 x 48) four
hundred and eighty ways to extend lovingkindness.
When we add the original forty-eight categories of total
pervasion, we get (480 + 48) fve hundred and twenty-
eight ways to extend lovingkindness.
To develop the directional categories of loving-
kindness, you should see all beings in the whole uni-
verse to the east of you, and extend lovingkindness to
them in the forty-eight ways. Then do the same thing to
the west of you, and so on in all the other directions.
Once you master these fve hundred and twenty-
eight ways of pervading lovingkindness, you will ex-
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perience the eleven benefts of practising lovingkindness,
which the Buddha taught in the Aguttara Nikya.
Bhikkhus, when the mind-deliverance of loving-
kindness is cultivated, developed, much practised, made
the vehicle, made the foundation, established, consoli-
dated, and properly undertaken, eleven benefts can be
expected. What are the eleven? A man sleeps in comfort;
wakes in comfort; and dreams no evil dreams; he is dear
to human beings; he is dear to non-human beings; devas
guard him; fre, poison and weapons do not affect him;
his mind is easily concentrated; his complexion becomes
bright; he dies unconfused; and if he penetrates no higher
he will be reborn in the Brahma World.
Compassion (Karu)
Once you have developed lovingkindness as just de-
scribed, it should not be diffcult to develop the sublime
abiding of compassion. To develop compassion, you
should frst select a living person of your own sex who
is suffering. You should arouse compassion for him by
refecting on his suffering.
Then re-establish the fourth jhna with the white
kasia, and when the light is bright and clear, use it
to see that person, and then develop lovingkindness
jhna. Emerge from it, develop compassion towards
that suffering person with the thought, May this
person be released from suffering (aya sappuriso
dukkh muccatu). Do this many times, again and again,
until you attain the frst, second, and third jhnas, and
the fve masteries of each one. After that, you should
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develop compassion as you did lovingkindness, that is,
towards a person you like, one you are indifferent to,
and one you hate; each one up to the third jhna until
you have broken down the barriers between them.
To develop compassion towards beings who are
not suffering in any apparent way, you should refect
on the fact that all unenlightened beings are liable to
experience the results of the evil they have done while
wandering through the round of rebirths, and to there-
fore also be reborn in the lower realms. Furthermore,
every being is worthy of compassion, because they are
not free from the suffering of ageing, sickness, and
death.
After refecting thus, you should also here develop
compassion as you did lovingkindness, that is, towards
yourself, a person you respect or who is dear to you,
one you are indifferent to, and one you hate up to the
third jhna, until you have broken down the barriers
between you.
After that you should develop compassion in the
same hundred and thirty-two ways you developed
lovingkindness, namely: fve unspecifed categories,
seven specifed categories, and one hundred and twenty
directional categories [5 + 7 + (10 x 12 ) = 132].
Appreciative-Joy (Mudit)
To develop the sublime abiding of appreciative-joy, you
should select a living person of your own sex who is
happy, the sight of whom makes you happy, and whom
you are very fond of and friendly with.
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Then re-establish the fourth jhna with the white
kasia, and when the light is bright and clear, use it
to see that person, and then develop lovingkindness
jhna. Emerge from it and develop compassion jhna.
Emerged from that, and develop appreciative-joy to-
wards the happy person with the thought: May this
good man not be separated from the prosperity he has
attained, (aya sappuriso yathladdhasampattito mvigac-
chatu.), until the third jhna.
After that develop appreciative-joy towards to-
wards a person you respect or who is dear to you, one
you are indifferent to, and one you hate. Again towards
towards yourself, a person you respect or who is dear
to you, one you are indifferent to, and one you hate
up to the third jhna, until you have broken down the
barriers between you. Finally develop appreciative-joy
towards all beings in the infnite universe in the hun-
dred and thirty-two ways.
Equanimity (Upekkh)
To develop the sublime abiding of equanimity, you
should frst re-establish the fourth jhna with the
white kasia, and use a living person of your own sex,
towards whom you are indifferent, to develop loving-
kindness, compassion, and appreciative joy each up to
the third jhna. Then arise from the third jhna and
refect on the disadvantages of those three sublime
abidings, namely their closeness to affection, to like
and dislike, and to elation and joy. Afterwards refect
on the fourth jhna based on equanimity as peaceful.
88 89
Then develop equanimity towards a person you are
indifferent to with the thought: This good man is heir
to his own actions.(aya sappuriso kammasako)
With the support of the third jhnas of loving-
kindness, compassion, and appreciative-joy, it should
not take you long to develop that fourth jhna of equa-
nimity. After that develop it towards a person you
respect or who is dear to you, one ho is very dear to
you, and one you hate. Then again towards yourself, a
person you respect or who is dear to you, one you are
indifferent to, and one you hate up to the third jhna,
until you have broken down the barriers between you.
Finally develop equanimity towards all beings in the
infnite universe in the above hundred and thirty-two
ways.
This completes the development of the Four
Sublime Abidings.
How You Develop
the Four Protective meditations
The four meditation subjects of lovingkindness,
recollection-of-the-Buddha, repulsiveness medita-
tion and recollection-of-death are called the Four
Protections, or the Four Protective Meditations. This
is because they protect the meditator from various
dangers. It is, for this reason, worthwhile to learn
and develop them before proceeding to Vipassan
meditation. I have already described how to develop
loving-kindness, so I would now like to talk about
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how to develop the other three protective meditations,
beginning with the recollection-of-the-Buddha.
Recollection-of-the-Buddha (Buddhnussati)
This meditation subject can be developed by looking
at the nine qualities of the Buddha, using a formula
frequently given in the suttas:
Itipi so bhagav araha sammsambuddho vijjcaraa-
sampanno sugato lokavid anuttaro purisadammasrathi
satth devamanussna buddho bhagavti.
This can be explained as: This Blessed One,
having destroyed all deflements, is a worthy one
(araha); he has attained perfect enlightenment by
himself (sammsambuddho); he is perfect in knowledge
and moral conduct (vijjcaraasampanno); he speaks
only what is benefcial and true (sugato); he knows the
worlds (lokavid); he is the unsurpassable tamer of men
ft to be tamed (anuttaro purisadammasrathi); he is the
teacher of devas and men (satth devamanussna); he is
an Enlightened One (buddho); he is the most fortunate
possessor of the results of previous meritorious actions
(bhagav).
I shall give an example of how to use the frst
quality, araha, to develop concentration. According to
the Visuddhimagga, the Pi word araha has fve defni-
tions:
Since he has removed totally, without remainder,
all deflements and habitual tendencies, and has thereby
distanced himself from them, the Buddha is a worthy
one: araha.
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Since he has cut off all deflements with the
sword of the Arahant Path, the Buddha is a worthy
one: araha.
Since he has broken and destroyed the spokes of
the wheel of dependent-origination, beginning with
ignorance and craving, the Buddha is a worthy one:
araha.
Since his virtue, concentration, and wisdom are
unsurpassable, the Buddha is paid the highest rever-
ence by brahms, devas, and men, and is a worthy one:
araha.
Since he does not, even when in seclusion and
unseen, do any evil by body, speech, or mind, the
Buddha is a worthy one: araha.
To develop this meditation, you should memorise
these fve defnitions well enough to recite them.
Then re-establish the fourth jhna with either the
white kasia or mindfulness-of-breathing. When the
light is bright and clear, use it to visualize a Buddha
image you remember, like, and respect. When it is
clear, see it as the real Buddha and concentrate on it as
such.
If you were in a past life fortunate enough to meet
the Buddha, his image may re-appear. If so you should
concentrate on the qualities of the Buddha, and not just
his image. If the image of the real Buddha does not
arise, then simply see the visualized image as the real
Buddha, and recollect his qualities. You can choose the
defnition of araha you like most, take the meaning
as object, and recollect it again and again as, araha,
araha.
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As your concentration develops and becomes
stronger, the image of the Buddha will disappear, and
you should simply remain concentrated on the chosen
quality. Continue to concentrate on that quality until
jhna factors arise, although you can with this medi-
tation subject attain only access-jhna (upacra-jhna).
You can concentrate on the remaining qualities of the
Buddha too, and develop the fve masteries.
Repulsiveness Meditation (Asubha)
To develop the repulsiveness meditation on a corpse,
you should re-establish the fourth jhna with either
the white kasia or mindfulness-of-breathing. When
the light is bright and clear, use it to visualize the most
repulsive corpse of your own sex, that you remember
seeing. Use the light to see the corpse exactly as it was
when you really saw it in the past. When it is clear, make
it appear as repulsive as possible. Concentrate on it, and
note it as, repulsive, repulsive (paikla, paikla).
Concentrate on the object of the repulsiveness
of the corpse until the uggaha-nimitta (taken-up sign)
becomes the paibhga-nimitta (counterpart sign).
The uggaha-nimitta is the image of the corpse as
you really saw it in the past, and is a hideous, dreadful,
and frightening sight, but the paibhga-nimitta is like
a man with big limbs, lying down after having eaten
his fll.
Continue to concentrate on that nimitta, until you
reach the frst jhna, and develop the fve masteries.
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Recollection-of-Death (Maranussati)
According to the Mahsatipahna Sutta (Greater
Discourse on Foundations of Mindfulness) and the
Visuddhimagga Commentary, the recollection-of-death
can also be developed using a corpse you remember
seeing. Therefore, you should re-establish the frst
jhna with the repulsiveness of a corpse, and with that
external corpse as object, refect: This body of mine
too is of a nature to die. Indeed, it will become dead
just like this one. It cannot avoid becoming like this.
By keeping the mind concentrated on and mindful of
your own mortality, you will also fnd that the sense of
urgency (savega) develops. With that knowledge, you
will probably see your own body as a repulsive corpse.
Perceiving that the life-faculty has in that image been
cut off, you should concentrate on the its absence with
one of the following thoughts:
1. I am certain to die, life is impermanent (maraa
me dhuva, jvita me adhuva),
2. I will certainly die (maraa me bhavissati),
3. My life will end in death (maraapariyosna me
jvita),
4. Death, death (maraa, maraa).
Choose one and note it in any language. Continue to
concentrate on the image of the absence of the life fac-
ulty in your own corpse, until the jhna factors arise,
although you can with this meditation subject attain
only access concentration.
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Summary
The four meditation subjects of lovingkindness, recollection-
of-the-Buddha, repulsiveness, and recollection-of-death
are called the Four Protections, or the Four Protective
meditations, because they protect the meditator from
various dangers.
In the Meghiyasutta of the Aguttara Nikya
(Numerical Discourses) it says:
For the removal of lust, meditation on repulsive-
ness should be developed; for the removal of
anger, lovingkindness should be developed; and
mindfulness-of-breathing should be developed
for the cutting off of discursive thought.
According to this sutta, repulsiveness meditation is the
best weapon for removing lust. If you take a corpse as
object, and see it as repulsive, it is called repulsiveness
of a lifeless body (aviaka-asubha). To take the thirty-
two parts of the body of a living being, and see them
as repulsive, as taught in the Girimnanda Sutta of the
Aguttara Nikya (Numerical Discourses), is called
repulsiveness of a living body (saviaka-asubha).
Both these forms of repulsiveness meditation are weap-
ons for removing lust.
The best weapon for removing anger is to develop
lovingkindness, and for removing discursive thought
mindfulness-of-breathing is the best weapon.
Furthermore, when meditation and faith slacken,
and the mind is dull, the best weapon is to develop
recollection-of-the-Buddha. When the sense of urgency is
94 95
lacking, and you are bored with striving in meditation,
the best weapon is recollection-of-death.
Today I have explained how to develop the Four
Sublime Abidings and Four Protective meditations. In
my next talk, I shall explain how to develop Vipassan
meditation, beginning with the four-elements medita-
tion, and analysis of the various kinds of materiality.
Before I end this talk, I would like to explain the
relation between Samatha and Vipassan.
In the Samdhi Sutta (Discourse on Concentration)
of the Khandha-vagga (Section on Aggregates) in the
Sayutta Nikya (Kindred Discourses), the Buddha
said: Bhikkhu, you should practise concentration. A
bhikkhu who is concentrated, bhikkhus, knows dham-
mas as they really are. And what does he know as it
really is? The arising of materiality and the passing-
away thereof; the arising of feelings, of perception,
and of formations, and the passing away of feelings, of
perception and formations; the arising of consciousness
and the passing away thereof.
Therefore, a bhikkhu who is concentrated knows
the fve aggregates and their causes, and their arising
and passing away. He sees clearly that because of the
arising of their causes the fve aggregates arise, and
because of the complete cessation of their causes, the
fve aggregates also completely cease.
The Samatha I discussed in the frst two talks
and today produces strong concentration. It is the
light of this concentration which lets you see ultimate
mentality-materiality for Vipassan. With that deep,
strong and powerful concentration, you can see clearly
96 97
the impermanent, suffering, and non-self nature of
mentality-materiality and their causes. This clarity is
a great beneft coming from Samatha.
Samatha also gives you a place to rest in. There is
much to discern in Vipassan and tiredness may occur.
In that case, you can stay in one of the jhnas for a long
time. That rests and refreshes your mind, and then you
can go back to Vipassan. Whenever tiredness occurs,
you can again enter jhna to rest.
It is good to remember these benefts of Samatha,
when I, in the following talks, explain Vipassan.
96 97
Question 3.1: In mindfulness-of-breathing, there are
the parikamma-nimitta, the uggaha-nimitta, and the
paibhga-nimitta: What is the parikamma-nimitta?
Is the parikamma-nimitta always grey? What is the
difference between the parikamma-nimitta and the
uggaha-nimitta?
Answer 3.1: In mindfulness-of-breathing, there are
three types of nimitta, three types of concentration
(samdhi) and three types of meditation (bhvan). The
three types of nimitta are: the parikamma-nimitta, the
uggaha-nimitta and the paibhga-nimitta; the three
types of concentration are: preparatory concentration
(parikamma-samdhi) sometimes called momentary
concentration (khaika-samdhi), access concentration
(upacra-samdhi), and absorption concentration
(appan-samdhi); the three types of meditation are:
preparatory meditation, access meditation, and absorp-
tion meditation.
The object of preparatory concentration can be the
parikamma-nimitta, the uggaha-nimitta, and occasion-
ally the paibhga-nimitta. Preparatory meditation is
the same as preparatory concentration.
Real access concentration, and real access medita-
tion are very close to jhna concentration, absorption
concentration, this is why they are called access. But
sometimes deep and strong concentration before
absorption-jhna (appan-jhna), with the paibhga-
98 99
nimitta as object, is as a metaphor also called access
concentration or access meditation. When preparatory
concentration, or momentary concentration, is fully de-
veloped it leads to access concentration. When access
concentration is fully developed, it leads to absorption
or jhna concentration.
We already discussed the nimitta in previous talks.
There are three types of nimitta: the parikamma-nimitta,
the uggaha-nimitta, and the paibhga-nimitta.
(1) The parikamma-nimitta: The natural breath is
a nimitta. The touching point is also a nimitta. Here the
nimitta is the object of concentration. The Commentary
mentions that the nostril nimitta (nsika-nimitta), and
upper lip nimitta (mukha-nimitta) are the parikamma-
nimitta for beginners. When concentration is a little
stronger, a smoky grey usually appears around the
nostrils. This smoky grey is also called the parikamma-
nimitta. The concentration is called preparatory con-
centration, and the meditation too is called preparatory.
All the meditation and concentration up to this stage, is
called preparatory. At this stage, the nimitta may be
not only smoky grey, but also other colours.
(2) The uggaha-nimitta: When the previous con-
centration increases in strength and power, the smoky
grey usually changes to white, like cotton wool. But it
may become another colour, owing to a change in per-
ception. When the perception changes, the colour and
shape of the nimitta may also change. If the colour and
shape change very often, the concentration will gradu-
ally fall down. This is because the meditators perception
changes. Whenever it changes, his object thereby also
98 99
changes, and he has different objects. So the meditator
should ignore the colour and shape of the nimitta. He
should pay attention to it as only an npna-nimitta.
Concentration on the uggaha-nimitta is also
called preparatory concentration, and the meditation
preparatory meditation.
(3) The paibhga-nimitta: When the concen-
tration has become even stronger and more powerful,
the uggaha-nimitta changes to the paibhga-nimitta.
Usually the paibhga-nimitta is clear, bright and
radiant, like the morning star. In this case too, if the
perception changes, the nimitta may also change. If,
when the concentration is strong and powerful, the
meditator wants the nimitta to be long it will become
long; if he wants it to be short it will become short; if he
wants it to be ruby red it will become ruby red. This is
because the meditator changes his perception, and this
the Visuddhimagga says one should not do. If one does
so, then even though the concentration is deep, it will
gradually decrease. This is because one has different
perceptions, and thereby different objects. So a medita-
tor should not play with the nimitta. If he plays with it
he cannot attain jhna.
The beginning stage of concentration on the
paibhga-nimitta is also called preparatory concentra-
tion, and the meditation preparatory meditation. But
close to jhna they are called access concentration, and
access meditation. When absorption arises, the nimitta
is still the paibhga-nimitta, but the concentration is
now absorption concentration and the meditation
absorption meditation.
100 101
Question 3.2: What is the difference between access
concentration and absorption concentration?
Answer 3.2: When the paibhga-nimitta appears,
concentration is powerful. But at this stage, which is
the stage of access concentration, the jhna factors are
not fully developed, and bhavaga mind states (life-
continuum consciousness) still occur; one falls into bha-
vaga. The meditator will say that everything stopped,
or may think it is Nibbna, and say: I knew nothing
then. If he practises in this way, he can eventually stay
in bhavaga for a long time.
In any kind of practice, be it good or bad, one will
achieve ones aim, if one tries again and again. Practice
makes perfect. In this case too, if he tries again and
again, in the same way, he may fall into bhavaga for a
long time. Why does he say he knows nothing? Because
the bhavaga takes the object at the time near death
in the past life. That object may be kamma, a kamma
sign (kamma-nimitta) or a rebirth sign (gati-nimitta). But
a meditator cannot see this, because he has not yet
discerned dependent-origination. It is only once they
have discerned dependent-origination that meditators
see that the bhavaga takes one of these objects.
If a meditator thinks it is Nibbna, this idea is a
very big rock blocking the way to Nibbna. If he does
not remove this big rock, he cannot attain Nibbna.
Why does this idea occur? Many meditators think that
a disciple (svaka) cannot know mentality-materiality as
taught by the Buddha. So they do not think it is neces-
sary to develop suffciently deep concentration in order
100 101
to discern mentality-materiality, and their causes, as
taught by the Buddha. Thus their concentration is only
weak, and bhavaga mind states still occur, because the
jhna factors too are weak. The concentration cannot be
maintained for a long time. If one purposely practises
to fall into bhavaga, one will achieve ones aim, but
it is not Nibbna. To attain Nibbna we must practise
the seven stages of purifcation step by step. Without
knowing ultimate mentality, ultimate materiality, and
their causes, one cannot attain Nibbna.
So, when the npna paibhga-nimitta appears,
the meditators mind may fall into bhavaga, because
the jhna factors are not yet strong. Just like, when
learning to walk, a small child who is too weak to
stand by himself, will fall down again and again. In the
same way, at the access concentration stage, the jhna
factors are still not fully developed, and one may fall
into bhavaga: it is not Nibbna.
To avoid falling into bhavaga, and to develop
concentration further, you need the help of the fve con-
trolling faculties: faith (saddh), effort (vriya), mindful-
ness (sati), concentration (samdhi), and wisdom (pa),
to push the mind, and fx it on the paibhga-nimitta.
It takes effort to make the mind know the paibhga-
nimitta again and again, mindfulness to not forget it,
and wisdom to know it.
At the absorption-jhna stage, the jhna factors are
fully developed. Just like a strong and powerful man
can stand up straight the whole day, a meditator can,
taking the paibhga-nimitta as object, stay in absorp-
tion jhna for a long time, without falling into bhavaga.
102 103
Complete and uninterrupted absorption may occur for
one, two, three hours, or more. At that time he does not
hear a sound. His mind does not go to other objects.
Apart from the paibhga-nimitta, he knows nothing.
Question 3.3: Under what conditions, or in what state,
can we say that a meditation experience is access con-
centration or absorption concentration?
Answer 3.3: If many bhavaga states occur during con-
centration, one can say that it is access concentration.
But the nimitta must be the paibhga-nimitta. Only if
one is able to stay in complete absorption for a long time,
without interruption, with also the paibhga-nimitta
as object, can one say that it is absorption jhna, absorp-
tion concentration.
How does a meditator know his mind is falling
into bhavaga? When he notices that he has very often
been unaware of the paibhga-nimitta, he knows
there were bhavaga states. His mind may also for
brief moments have thought of an object other than
the paibhga-nimitta. This does not happen in absorp-
tion jhna. In absorption jhna there is only complete
absorption without interruption.
Question 3.4: Is there access concentration, as well
as absorption concentration at each of the four jhnas?
What are their characteristics?
Answer 3.4: Let us take the example of the npna
jhnas, which take the npna paibhga-nimitta as
object. There are four levels of access concentration,
102 103
access jhna, and four levels of absorption concentra-
tion, absorption jhna. At each level there is frst access
jhna, and then absorption jhna. Both take the same
npna paibhga-nimitta as object. So it is the level
of concentration which is different.
In the frst, second, and third access-jhna, there
are fve jhna factors. But in the fourth access-jhna,
there is no bliss (sukha), only applied thought (vitakka),
sustained thought (vicra), equanimity (upekkh) and
one-pointedness (ekaggat). Although they take the
same nimitta as object, the jhna factors become in-
creasingly powerful at each access-jhna.
The jhna factors at the frst access-jhna sup-
press physical pain (kyika-dukkha-vedan); at the
second, mental suffering (domanassa-vedan); at the
third, physical pleasant feeling (kyika-sukha-vedan);
and at the fourth, mental pleasant feeling or happi-
ness (somanassa-vedan). This is how we distinguish
between the different levels of access concentration,
especially the fourth. At that level, the breath is the
subtlest, and has nearly stopped. It stops completely
at the fourth absorption-jhna.
We distinguish between the absorption-jhnas
also by looking at the jhna factors. In the frst absorption
jhna, fve jhna factors are present: applied thought,
sustained thought, joy, bliss and one-pointedness;
in the second, three: joy, bliss and one-pointedness; in
the third, two: bliss and one-pointedness; and in the
fourth, also two: equanimity and one-pointedness. By
looking at the jhna factors, we can say, This is the frst
absorption jhna, This is the second absorption jhna,
104 105
etc. Also, here the concentration increases level by level.
Fourth jhna concentration is the highest. How is it
the highest? You should try for yourself. Many medi-
tators report that the fourth jhna is the best and the
quietest.
Question 3.5: Under what conditions does a meditator
drop, or regress from absorption to access concentra-
tion? Under what conditions does a meditator in access
concentration attain absorption concentration?
Answer 3.5: If the meditator does not respect his medi-
tation, but respects objects other than the paibhga-
nimitta, many hindrances (nvaraa) will arise. Many
thoughts of sensual pleasure and hatred will arise.
They are unwise attention (ayoniso-manasikra). Those
objects reduce the concentration, because wholesome
dhammas and unwholesome dhammas are always
in opposition. When wholesome dhammas are strong
and powerful, unwholesome dhammas are far away,
and when, because of unwise attention, unwholesome
dhammas are strong and powerful, wholesome dham-
mas are far away. Wholesome and unwholesome
dhammas cannot arise simultaneously in one mind-
moment or thought-process.
Here I would like to explain wise attention (yoniso-
manasikra) and unwise attention (ayoniso-manasikra).
When a meditator practises mindfulness-of-breathing,
and concentrates on the natural breath, his attention is
wise attention. When the uggaha-nimitta or paibhga-
nimitta appears, and the meditator concentrates on
104 105
it his attention is still wise attention. If, in Vipassan
meditation, a meditator sees: this is materiality, this is
mentality, this is cause, this is effect, this is imperma-
nent, this is suffering, or this is non-self, his attention
is also wise attention.
But if he sees: this is a man, a woman, a son,
a daughter, a father, a mother, a deity, a brahm, an
animal, etc.; this is gold, money, etc. then his attention
is unwise attention. Generally speaking, we can say that
because of wise attention many wholesome dhammas
arise, and because of unwise attention many unwhole-
some dhammas arise. If, while you are practising
meditation, unwise attention arises, then hindrances
or deflements will certainly follow; they are unwhole-
some dhammas. Those unwholesome dhammas reduce
the concentration, or cause it to regress and drop.
If you look at your meditation object with wise
attention, again and again, then wholesome dhammas
will arise and increase. Jhna wholesome dhammas, for
example, are among those wholesome dhammas. So,
if you concentrate on the nimitta, such as the npna
paibhga-nimitta, again and again, this is wise atten-
tion. If you develop this wise attention to full strength,
then from access concentration you will attain absorp-
tion concentration.
Question 3.6: When a person dies, a kamma-nimitta
may arise because of past wholesome or unwholesome
kamma. Is this phenomenon similar to that which
occurs during meditation, when images of past events,
which the meditator had forgotten, appear?
106 107
Answer 3.6: There may be some similarity, but only in
some cases. It may be some similarity to the arising
of a kamma-nimitta in those whose death took place
quickly.
Question 3.7: While meditating, images of events from
more than thirty years back, which the meditator had
forgotten, appear. Is this due to lack of mindfulness,
which lets the mind leave the object?
Answer 3.7: It could be. But it also could be because
of attention (manasikra). Many meditators do not
know about attention. It is only once they have prac-
tised meditation on mentality that they understand
it. Thought-processes occur very quickly, so they do
not understand that these images appear because of
attention. According to the Buddha Abhidhamma, no
dhamma occurs by itself, without cause. This is because
all formations are conditioned.
Question 3.8: If, when dying, a person has strong mind-
fulness, can he prevent a kamma sign (kamma-nimitta)
of previous unwholesome or wholesome kamma from
arising?
Answer 3.8: Strong, powerful mindfulness can prevent
such nimittas from arising; but what is strong, power-
ful mindfulness? If a meditator enters jhna, and keeps
it completely stable right up to the time of death, you
can say that the mindfulness of that jhna is strong and
powerful. That type of mindfulness can prevent an un-
106 107
wholesome sign or sensual-plane wholesome sign from
arising. It takes only the jhna object, for example, an
npna paibhga-nimitta or white-kasia paibhga-
nimitta.
Another type of strong, powerful mindfulness is
the mindfulness associated with insight-knowledge.
If a meditators insight-knowledge is the Knowledge
of Equanimity Towards Formations (sakhrupekkh-
a), then the mindfulness is strong and powerful,
and the meditators sign is wholesome. That type of
mindfulness can also prevent unwholesome signs
from appearing, as well as prevent other wholesome
signs from replacing his Vipassan sign. The Vipassan
sign is the impermanent, suffering, or non-self nature
of a chosen formation. He may die with that insight-
knowledge as the object of his near-death impulsion
(marasanna-javana). It can produce a deva rebirth-
linking consciousness (deva-paisandhi), so that he is
spontaneously reborn as a deva.
Referring to this type of meditator, in the Sotanugata
Sutta of the Aguttara Nikya Catukka Nipta (Numerical
Discourses, the Book on the Fours), the Buddha says: So
muhassati kla kurumno aatara devanikya upa-
pajjati. Tassa tattha sukhino dhammapad plavanti. Dandho
bhikkhave satuppdo, atha so satto khippayeva visesagm
hoti.; Bhikkhus, if a worldling (puthujjana) dies, he may
be reborn in one of the deva realms, where all formations
appear clearly in his mind. He may be slow to refect on
the Dhamma or to do Vipassan, but he attains Nibbna
very quickly. Why do formations appear clearly in his
mind? Because the near-death impulsion consciousness
108 109
of the previous life, and the bhavaga of the following
deva life take the same object, in this case the imper-
manent, suffering, or non-self nature of formations. So
the host, bhavaga, already knows the Vipassana object.
According to that Sutta, strong mindfulness associ-
ated with Insight-knowledge is capable of preventing
unwholesome signs from appearing, as well as the other
wholesome signs, which may replace his Vipassan sign.
You should try to possess this type of mindfulness before
death takes place.
An example of this is the Sakkapaha Sutta (Sakkas
Questions), about three bhikkhus who practised Samatha
and Vipassan. They had good conduct and good concen-
tration, but their minds inclined towards life as female
gandhabbas (musicians and dancers in the deva realm).
When they died they went to the deva realm. They were
reborn as very beautiful and shiny gandhabbas, who
looked sixteen years old. During their lives as bhikkhus,
there had also been a laywoman. The three bhikkhus had
gone to her house every day for almsfood, and taught her
Dhamma. She had become a stream-enterer, and when
she died, she was reborn as Gopaka, the son of Sakka.
The three gandhabbas performed for the son of Sakka,
and he saw that they were very beautiful and shiny. He
thought: They are very beautiful and shiny. What was
their kamma? He saw they were the three bhikkhus
who had come to his house when he was a laywoman.
He knew that their virtue, concentration and wisdom
had been very good. So he reminded them of their past
lives. He said: When you listened to the teachings and
practised the Dhamma, what were your eyes and ears
108 109
directed at? Two of the gandhabbas remembered their
past lives and were ashamed. They developed Samatha
and Vipassan again, quickly attained the non-returning
path and fruition, and died. They were reborn in the
pure abodes, and attained arahantship there. The third
bhikkhu was not ashamed, and remained a gandhabba.
So, it is not necessary to contact a life insurance com-
pany. This type of mindfulness is the best insurance.
Question 3.9: When practising the four-elements
meditation, and discerning the twelve characteristics,
is it necessary to start with hardness, roughness, and
heaviness in that sequence? Can one choose to start
with any one of the characteristics?
Answer 3.9: In the beginning we can start with a char-
acteristic that is easy to discern. But once we can dis-
cern all the characteristics easily and clearly, we must
follow the sequence given by the Buddha: earth-element
(pahavdhtu), water-element (podhtu), fre-element
(tejodhtu), and air-element (vyodhtu). This is because
that sequence produces strong, powerful concentration.
When we see the kalpas, and are able to easily discern
the four elements in each one, the sequence is not so
important; what is very important then is to discern
them simultaneously.
Why? The life span of kalpas is very short. It may
be less than a billionth of a second. When discerning
the four elements in a kalpa there is not enough time
to recite earth, water, fre, air, so we must discern them
simultaneously and yet in sequence.
110 111
Question 3.10: Practising the four-elements medita-
tion enables one to balance the four elements in the
body. One may at some time get sick because the four
elements are out of balance. When one is sick, can
one practise the four-elements meditation with strong
mindfulness to cure the sickness?
Answer 3.10: There are many types of affiction. Some
affictions are due to previous kamma, such as the
Buddhas back pain. Some affictions are due to unbal-
anced elements. The affictions produced by previous
kamma cannot be cured by balancing the four elements.
But some of the affictions which occur because of un-
balanced elements, may disappear when the meditator
balances them.
There are also affictions which occur because of
food, temperature (utu) or the mind (citta). If an affiction
arises because of the mind, and we can cure the mind,
the affiction may disappear; if the affiction arises
because of temperature, fre-element, as with cancer,
malaria, etc., it can be cured only by taking medicine,
not by balancing the elements. This is the same for af-
fictions produced by unsuitable food.
Question 3.11: Before we attain the fourth jhna, and
eradicate
5
ignorance (avijj), many unwholesome
thoughts still arise due to bad habits. For example, in
our daily life (outside a meditation retreat) we know
that greed or hatred arises. Can we use repulsiveness-
5. The fourth jhna does not eradicate ignorance; it only sup-
presses ignorance.
110 111
meditation (asubha), or lovingkindness-meditation
(mett-bhvan) to remove them? Or should we ignore
them and just concentrate on our meditation subject,
and let them disappear automatically?
Answer 3.11: Unwholesome kamma has ignorance
(avijj) as a latent cause, and unwise attention as the
proximate cause. Unwise attention is very important.
If you are able to replace unwise attention with wise
attention, the greed or hatred will disappear for a while,
or maybe forever, if the wise attention is very strong
and powerful. We already discussed wise and unwise
attention in a previous question.
You can use repulsiveness-meditation or loving-
kindness-meditation to remove them. They are also
wise attention. Vipassan is the best weapon to destroy
deflements. But Vipassan is the best wise attention.
Question 3.12: How does the bhavaga function in the
sensual realms, fne-material realms, immaterial realms
and the supramundane realm? Would the Sayadaw
please explain with examples?
Answer 3.12: The function of the bhavaga is the same
in the frst three types of realms. That is, it arises so the
mind-moments in a life do not stop. This is because the
kamma which produces this life is not yet exhausted.
The object of the bhavaga may be a kamma, kamma
sign (kamma-nimitta) or rebirth sign (gati-nimitta). In
the fne-material and immaterial realms, there are
usually only kamma or kamma signs, and no rebirth
112 113
signs. For example, the object of one beings bhavaga
may be the Kyaikthiyo Pagoda, while anothers may be
the Shwedagon Pagoda. When we say supramundane
realm (lokuttara-bhmi) realm is only a metaphor. It is,
in fact, not a place at all. By supramundane realm we
mean only the four paths, four fruitions, and Nibbna;
not a place.
The four path and four fruition consciousnesses
are not bhavaga. Since there is no mentality-materiality
(nmarpa) in Nibbna, there cannot be any bhavaga
there either.
The object of the bhavaga for fne-material-
sphere resultant jhnas (rpvacara-vipka-jhna) like
an npna jhna, is the npna paibhga-nimitta.
The bhavaga of the base of boundless-consciousness
immaterial realm (viacyatana-arpvacara) has as
object the base of boundless-space jhna consciousness
(ksanacyatana-jhna-citta). This is kamma. There is
no rebirth sign.
Question 3.13: What is the difference between mun-
dane jhnas (lokiya-jhna) and supramundane jhnas
(lokuttara-jhna)?
Answer 3.13: the mundane jhnas are the four fne-
material-sphere jhnas and four immaterial-sphere
jhnas (arpvacara-jhna), that is, the eight attainments
(sampatti). The supramundane jhnas are the jhna fac-
tors associated with the Path Knowledge and Fruition
Knowledge. When you discern the mental formations
of, for example, the mundane fne-material-sphere frst
112 113
jhna as impermanent, suffering or non-self, and if you
see Nibbna, your Path Knowledge is the frst jhna.
This is a supramundane jhna.
Why? In the mundane fne-material-sphere frst
jhna, which was the object of Vipassan, there are the
fve jhna factors: applied thought, sustained thought,
joy, bliss and one-pointedness. In the supramundane
frst jhna there are the same fve. This is way the path
and fruition are the frst jhna path, and frst jhna
fruition. The other jhnas can in the same way become
the object for path and fruition.
114 115
Talk 4
How You Discern Materiality
Introduction
Today, I shall explain how to develop Vipassan medi-
tation, beginning with four-elements meditation, and
the analysis of the various kinds of materiality. There
are two paths to Vipassan meditation. One part is to
frst develop a Samatha subject of meditation, such
as mindfulness-of-breathing, up to the attainment of
jhna, and to then develop Vipassan. The other is to
develop four elements meditation, which leads to only
up to access concentration, and without the attainment
of jhna to then develop Vipassan. Both paths require,
however, that the meditator develops four-elements
meditation prior to Vipassan. I teach both paths at
my meditation centres in Myanmar.
How You Develop Four-Elements Meditation
In the Pi texts, there are two ways to develop four-
elements meditation: in brief and in detail. The brief is
for those of quick understanding, and the detailed for
those who have diffculty with the brief one. The Buddha
taught the brief method in the Mahsatipahna Sutta
(Greater Discourse on Foundations of Mindfulness):
A bhikkhu reviews this very body, however it
be positioned or placed, as consisting of just ele-
ments, thus, There are in this body just the earth-
114 115
element, the water-element, the fre-element, and
the air-element.
The Visuddhimagga (Ch.XI, para.41-43) explains further:
So frstly, one of quick understanding who wants
to develop this meditation should go into solitary
retreat. Then he should advert to his entire mate-
rial body, and discern the elements in brief in this
way, In this body what is hard or rough is the
earth-element; what is fowing or cohesion is the
water-element; what is maturing (ripening) or heat
is the fre-element; what is pushing or supporting
is the air-element, and he should advert and give
attention to it, and review it again and again as
earth-element, water-element, fre-element, air-
element, that is to say, as mere elements, not a
being, and soulless. As he makes effort in this
way, it is not long before concentration arises in
him, which is reinforced by understanding that
illuminates the classifcation of the elements, and
which is only access and does not reach absorp-
tion because it has states with individual essences
as its object.
Or alternatively, there are these four [bodily] parts
mentioned by the Elder Sriputta, for the purpose
of showing the absence of any living being in the
four great primary elements thus: When a space
is enclosed with bones, sinews, fesh, and skin
there comes to be the term material form (rpa).
And he should resolve each of these, separating
them out by the hand of knowledge, and then
116 117
discern in the way already stated thus (above):
In these what is hard... as its objects.
As taught at Pa-Auk Meditation Centre, discern the four
elements in the whole body as twelve characteristics:
Earth-element: hardness, roughness,
heaviness, softness, smoothness, lightness.
Water-element: fowing, cohesion.
Fire-element: heat, coldness.
Air-element: supporting, pushing.
To develop this meditation, you must learn how to dis-
cern each of the twelve characteristics, one at a time.
Usually, the beginner is taught the characteristics easier
to discern frst, and the more diffcult ones later. They
are usually taught in this order: pushing, hardness,
roughness, heaviness, supporting, softness, smooth-
ness, lightness, heat, coldness, fowing, cohesion. Each
characteristic must be discerned in frst one place in the
body, and then throughout the body.
1. To discern pushing, begin by being aware,
through the sense of touch, of pushing in the centre of
the head as you breathe in and out. When you can feel
it, concentrate on it until it becomes clear to your mind.
Then move your awareness to a part of the body nearby,
and look for pushing there. This way you will slowly be
able to discern pushing frst in the head, then the neck,
the trunk of the body, the arms, and the legs and feet. Do
it again and again, many times, until wherever you place
your awareness in the body you see pushing easily.
116 117
If the pushing of the breath in the centre of the
head is not easy to discern, then try to feel the push-
ing as the chest expands, or the abdomen moves when
breathing. If that is not clear, try to feel the pulse, or
any other obvious form of pushing. Wherever there is
movement, there is pushing. Wherever you begin, you
must slowly develop your understanding, so that you
discern pushing throughout the body, from head to feet.
In some places it will be obvious, in other places subtle,
but it is present throughout the body.
2. When you are satisfed that you see this, look for
hardness. Begin by being aware of hardness in the teeth.
Bite them together, and feel how hard they are. Relax
your bite, and feel their hardness. When you can feel this,
try to discern hardness throughout the body systematic-
ally from head to feet, in the same way as you did to
discern pushing. Do not deliberately tense the body.
When you can discern hardness throughout the
body, again look for pushing throughout the body.
Alternate between these two, pushing and hardness,
again and again, discerning pushing throughout the
body, and then hardness throughout the body, from
head to feet. Repeat this many times until you are satis-
fed that you can do it.
3. Then look for roughness. Rub your tongue
over the edge of your teeth, or brush your hand over
the skin of your arm, and feel roughness. Now try to
discern roughness throughout the body systematically
as before. If you cannot feel roughness, try looking at
pushing and hardness again, and you may discern it
118 119
with them. When you can discern roughness, go back
and then to discern pushing, hardness, roughness, one
at a time, again and again, throughout the body, until
you are satisfed.
4. Then look for heaviness. Place one hand on top
of the other in your lap, and feel the heaviness of the top
hand, or that of the head by bending it forward. Practise
systematically until you discern heaviness throughout
the body. Then look for the four: pushing, hardness,
roughness, and heaviness, in turn, throughout the body,
until you are satisfed.
5. Then look for supporting. Relax your back, so
your body bends forward. Then straighten it, and keep
it straight. The force which keeps the body straight is
supporting. Practise systematically until you discern
supporting throughout the body. If it is not clear, try
to discern it together with hardness, as this can make
it easier. Then, when you can discern supporting easily,
look for pushing, hardness, roughness, heaviness, and
supporting throughout the body.
6. When you can discern those fve, look for
softness by pressing your tongue against the inside of
your lip to feel its softness. Then relax your body, and
practise systematically until you can discern softness
easily throughout the body. Now look for pushing,
hardness, roughness, heaviness, supporting, and soft-
ness throughout the body.
7. Next look for smoothness by wetting your lips
and rubbing your tongue over them from side to side.
118 119
Practise until you can discern smoothness through-
out the body. Then look for the seven characteristics
throughout the body.
8. Next look for lightness by wagging a fnger up
and down, and feeling its lightness. Practise until you
can discern lightness throughout the body, and then
look for the eight characteristics.
9. Next look for heat (or warmth) throughout the
body. This is usually very easy to do.
10. Next look for coldness by feeling the coldness
of the breath as it enters the nostrils, and then discern
it systematically throughout the body. You can now
discern ten characteristics.
Note: The above ten characteristics are all known
directly through the sense of touch, but the last two
characteristics, fowing and cohesion, are inferred from
the other ten characteristics. That is a good reason to
teach them last.
11. To discern cohesion, be aware of how the body
is held together by the skin, fesh, and sinews. The
blood is held inside by the skin, like water in a balloon.
Without cohesion the body would fall into separate
pieces and particles. The force of gravity which keeps
the body stuck to the earth is also cohesion. If this is not
clear take all ten qualities again and again, one at a time
throughout the body. When you have become skilled
in this, you will fnd that the quality of cohesion also
becomes clear. If cohesion is still not clear, discern just
the qualities of pushing and hardness again and again.
120 121
Then you should feel as if the whole body was wound
up in rope. Discern this as cohesion, and develop it as
you developed the other characteristics.
12. To discern fowing be aware of the saliva
fowing in the mouth, the blood fowing through the
blood vessels, the air fowing into the lungs, or heat
fowing throughout the body. If this is not clear, look
at it together with coldness, heat, or pushing, and you
may discern fowing.
When you can discern all twelve characteristics clearly
throughout the body, from head to feet, you should
continue to discern them again and again in this same
order. When you are satisfed that you can do this, you
should rearrange the order to the one frst given above:
hardness, roughness, heaviness, softness, smoothness,
lightness, fowing, cohesion, heat, coldness, supporting,
and pushing. In that order try to discern each charac-
teristic, one at a time from head to feet. You should try
to develop this until you can do it quite quickly, at least
three rounds a minute.
While practising this way, the elements will for
some meditators not be balanced, some elements may
become excessive and unbearable. Particularly hard-
ness, heat, and pushing can become excessive. If this
occurs, you should concentrate more on the opposite
quality, and continue to develop concentration in that
way. This may balance the elements again, and it is for
this reason twelve characteristics were taught in the
frst place. When the elements are balanced, it is easier
to attain concentration.
120 121
The opposites are: hardness and softness, rough-
ness and smoothness, heaviness and lightness, fowing
and cohesion, heat and coldness, and supporting and
pushing.
If a characteristic is in excess, balance it by con-
centrating on its opposite. For example, if fowing is in
excess concentrate more on cohesion, or if supporting
is in excess concentrate more on pushing. The rest can
be balanced in a similar way.
Having now become skilled in the discernment of
the twelve characteristics in the whole body, and those
characteristics having become clear, you should discern
the frst six together at one glance as the earth-element,
the next two together at one glance as the water-element,
the next two as the fre-element, and the last two as the
air-element. You should thus continue to discern earth,
water, fre, and air, in order to calm the mind and attain
concentration. You should do this again and again hun-
dreds, thousands, or millions of times.
At this point, a good method to use is to take an
overview of the body all at once, and to continue to per-
ceive the four elements. In order to keep the mind calm
and concentrated, you should not move the awareness
from one part of the body to another as before. Instead,
take an overall view of the body. It is usually best to
take the overview as if you were looking from behind
the shoulders. It can also be done as if looking from
above the head down, but this may lead to tension and
imbalance of the elements in some meditators.
The sub-commentary to the Visuddhimagga also
says to develop concentration in ten ways: in sequence,
122 123
not too fast, not too slow, warding off distractions,
going beyond concepts, discarding what is not clear,
discerning the characteristics, and developing accord-
ing to the Adhicitta Sutta (Discourse on the Higher
Mind), Anuttarastibhva Sutta, and Bojjhaga Sutta
(Discourse on Enlightenment Factors).
1. In sequence (anupubbato): Earth, water, fre, and
air, as given by the Buddha.
2. Not too fast (ntisghato): Otherwise the four
elements will not be seen clearly.
3. Not too slow (ntisaikato): Otherwise you will
not reach the end.
4. Warding off distractions (vikkhepapaibhanato):
Keep the mind with only the object of meditation, the
four elements, and do not let it wander.
5. Going beyond concepts (paattisamatikkamanato):
Do not just mentally note, earth, water, fre, air, but be aware
of the actual realities they represent: hardness, roughness,
heaviness, softness, smoothness, lightness, fowing, co-
hesion, heat, coldness, supporting, and pushing.
6. Discarding what is unclear (anupahnamu-
canato): Once you can discern all twelve characteristics,
you may temporarily leave out characteristics which are
unclear, but not if it leads to pain or tension, because
of an imbalance in the elements. You need also keep at
least one characteristic for each of the four elements. You
cannot work on just three, two, or one element. It is best
if all twelve characteristics are clear, and none left out.
7. Discerning the characteristics (lakkhaato): When
122 123
you begin to meditate, and the characteristics of each ele-
ment are not yet clear, you can also concentrate on their
function. When the concentration gets better, however,
you should concentrate on only the natural character-
istics (sabhva-lakkhaa): the hardness and roughness of
the earth-element, the fowing and cohesion of the water-
element, the heat and coldness of the fre-element, and
the supporting of the air-element. At this point you will
see only elements, and not see them as a person or self.
8-9-10. The sub-commentary further recommends
to develop according to the (8) Adhicitta Sutta (Discourse
on the Higher Mind), (9) Anuttarastibhva Sutta, and
(10) Bojjhaga Sutta (Discourse on Enlightenment
Factors). In these three suttas the Buddha advises bal-
ancing the fve faculties (indriya): faith, effort, mindful-
ness, concentration, and understanding; and balancing
the seven factors of enlightenment (bojjhaga): mindful-
ness, investigation of phenomena, effort, joy, tranquility,
concentration and equanimity.
As you continue to develop concentration on the four
elements, and approach access concentration (upacra-
samdhi), you will see different kinds of light. For some
meditators the light appears as a smoke-like grey. If you
continue to discern the four elements in this grey light,
it will become whiter like cotton wool, and then bright
white, like clouds, and your whole body will appear as
a white form. Continue to discern the four elements in
the white form, and it will become transparent like a
block of ice or glass.
This transparent materiality is the fve sensitivi-
124 125
ties (pasda), which we also call the fve transparent-
elements: the body, eye, ear, nose, and tongue transparent-
elements. They are seen as one transparent form or
block, because you have not yet seen through moved
the three kinds of compactness (ghana): compactness of
continuity, group and function.
If you continue to discern the four elements in that
transparent form or block, it will sparkle and emit light.
When you can concentrate on this light continuously for
at least half an hour, you have reached access concentra-
tion. With that light, discern the space-element in that
transparent form, by looking for small spaces in it. You
will fnd that the transparent form breaks down into
small particles, which are called rpa kalpas. Having
reached this stage, which is purifcation of mind (citta-
visuddhi), you can proceed to develop purifcation of
view (dihi-visuddhi), by analysing the rpa kalpas.
That is the beginning of Vipassan meditation.
Before explaining how to develop Vipassan
meditation, I should like to say something about a
practical beneft of both the access concentration which
a pure-insight meditator has here reached, and the jhna
concentration of a Samatha meditator. There is much to
discern in Vipassan meditation, and tiredness will usu-
ally occur. When this happens, it is good to take a rest.
There is a simile in the commentary to the Dvedhvitakka
Sutta (Two Kinds of Thought) of the Majjhima Nikya
(Middle Length Discourses), which explains how a
meditator can rest in jhna. During a battle, sometimes
the warriors feel tired. The enemy may be strong, and
many arrows fying. So the warriors retreat to their fort.
124 125
Inside the fort they are safe from the enemys arrows,
and can rest. Then, when they feel strong and powerful
again, they leave the fort and return to the battle-feld.
Jhna is like a fort, and can be used as a place to rest in
during Vipassan meditation. Pure-insight meditators,
who have no jhana, and have started directly with four-
elements meditation, can use their access concentration
as a fort to rest in. In both cases, the meditator can then
return to the battle-feld of Vipassan clear and refreshed.
There is great beneft in having a place to rest in.
Now I shall explain how to develop Vipassan
meditation, starting with the analysis of rpa-kalpas.
How You Analyse Rpa Kalpas
Rpa kalpas fall into two groups: a transparent group
and an opaque group. Rpa kalpas which contain one
of the fve material transparent-elements (pasda-rpa)
are transparent. All other rpa kalpas are opaque.
You should frst discern the four elements, earth,
water, fre, and air, in individual transparent and opaque
rpa kalpas. You will fnd that the rpa kalpas arise
and pass away very, very quickly, and will be unable to
analyse them, because you still see them as small particles
with size. Since you have not yet seen through the three
kinds of compactness: compactness of continuity (santati-
ghana), of group (samha-ghana), and of function (kicca-
ghana), you are still in the realm of concepts (paatti),
and have not arrived at ultimate reality (paramattha).
It is because you have not seen through the con-
cept of group and shape, that the particles, small lumps,
remain. If you do not go any further, and attempt to do
126 127
Vipassan by contemplating the arising and passing-
away of the rpa kalpas, you would be trying to do
Vipassan on concepts. So you must analyse the rpa
kalpas further, until you can see the elements in single
ones: this is in order to reach ultimate reality.
If you are unable to discern the four elements in
single kalpas, because of they arise and pass away
very, very quickly, then ignore their arising and passing
away; just like pretending to not see, or notice
someone whom you do not want to meet, but have met
by accident. Ignore the arising and passing-away and
simply concentrate on the four elements in single rpa
kalpas. The power of your concentration will allow
you to ignore their arising and passing-away.
If you are still unsuccessful, you should concen-
trate on the earth-element alternately in the whole body
at once, and then in a single kalpa. Then do the same
with the water-element, the fre-element, and the air-
element. This way, you will discern the four elements
in both the transparent and opaque rpa kalpas.
When you have succeeded, discern the four ele-
ments in both the transparent and opaque rpa kalpas
of the six sense-bases: the eye-base, ear-base, nose-base,
tongue-base, body-base, and heart-base in turn.
A rpa kalpa contains at least eight types of mate-
riality: earth, water, fre, air, colour, odour, favour, and
nutritive-essence. Therefore, after you have discerned
the four elements in both the transparent and opaque
rpa kalpas of the six sense-bases, you should also dis-
cern the remaining elements of colour, odour, favour,
and nutritive-essence.
126 127
Colour (vaa) is found in all rpa kalpas, and
is the object of sight (rprammaa). It is very easy to
discern.
Odour, or smell (gandha) is also found in all rpa
kalpas. You should begin by discerning both the nose
transparent-element and the bhavaga mind. First
discern the four elements in the nose to fnd the nose
transparent-element. The nose transparent-element must
be seen in the appropriate rpa kalpas in the nose.
If you have successfully discerned the four ele-
ments in the transparent kalpas and opaque kalpas
of the six sense-bases, you will easily be able to discern
the bright, luminous bhavaga mind, the mind-door
(manodvra). It is located in the heart, and depends
on the heart-base (hadayavatthu), which is made up of
opaque kalpas called heart-as-the-tenth-factor kalpas
or heart-decad kalpas (hadaya-dasaka-kalpa).
Having thus discerned the nose transparent-
element and bhavaga mind, proceed to discern the
odour of a rpa kalpa. Odour can be known by either
the nose or mind consciousness. The nose conscious-
ness arises resting on the nose transparent-element. The
mind consciousness arises attracted by the bhavaga
mind which itself rests upon heart-base materiality.
This is why when you wish to discern odour in rpa
kalpas, both the supporting transparent-elements
must be discerned.
Flavour (rasa) is found in all rpa kalpa. Having
discerned both the tongue transparent-element and
bhavaga mind, discern the taste of a rpa kalpa. You
can discern the taste of saliva on the tongue. As with
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odour, favour of an object can be known by either the
tongue or mind consciousness, and both their support-
ing elements must be discerned.
The Dispeller of Delusion, an Abhidhamma com-
mentary, says: Sabbopi panesa pabhedo manodvrika-
javaneyeva labhati. This explains that the colour,
odour, and favour of a rpa kalpa, can be known
by the mind consciousness alone. Before your medi-
tation becomes strong, you use the nose and tongue
consciousness to help you learn how taste and odour
is known by the mind consciousness. Once your
meditation is strong and powerful, you can know
favour and odour of rpa kalpas with the mind
consciousness alone.
Nutritive-essence (oj) is found in all rpa
kalpas. It is of four types: nutritive-essence produced
by kamma, by consciousness (citta), by temperature
(utu), and by nutriment (hra). Look into any rpa
kalpa, and you will fnd nutritive-essence, from
which rpa kalpas are seen to multiply forth again
and again.
After having discerned the basic eight types of
materiality in rpa kalpas, you should try to discern
the remaining types of materiality in specifc rpa
kalpas
The life-faculty (jvita) is the materiality which
sustains the life of materiality produced by kamma. It
is not found in rpa kalpas produced by conscious-
ness, temperature, or nutriment, but in those produced
by kamma, that is, the transparent rpa kalpas. You
should discern them, and then look for the life-faculty
128 129
in them. The life-faculty materiality sustains the life of
other materiality in its own kalpa only, not in other
kalpas.
Having discerned the life-faculty in a transpar-
ent rpa kalpa, you should also try to discern it in an
opaque rpa kalpa. There are three types of opaque
kalpa in the body which contain life-faculty. One type,
heart-decad kalpas, or heart-as-the-tenth-factor kal-
pas (hadaya-dasaka-kalpa) is found in only the heart. The
other two, sex-decad kalpas or sex-as-the-tenth-factor
kalpas (bhva-dasaka-kalpa), and life-nonad kalpas
or life-faculty-as-the-ninth-factor kalpas (jvita-navaka-
kalpa), are found throughout the body. Therefore, if
you discern the life-faculty in an opaque kalpa in the
body somewhere beside the heart, you know it must be
either a sex-decad kalpa or life-nonad kalpa. To tell
these two apart, you need to discern sex-determining-
materiality.
Sex-determining-materiality (bhva-rpa) is found
in opaque kalpas throughout the body, in all six
sense-bases. After you have discerned the life-faculty
in both transparent and opaque kalpas, you should
look for sex-determining-materiality in the opaque
kalpa where you found the life-faculty. If there is
sex-determining-materiality, the kalpa is a sex-decad
kalpa (bhva-dasaka-kalpa), and not a life-nonad kalpa
(jvita-navaka-kalpa). In a male there is only male sex-
determining-materiality, and in a female only female
sex-determining-materiality. Male sex-determining-
materiality is the quality by which you know, This is a
man. Female sex-determining-materiality is the quality
130 131
by which you know, This is a woman. When you are
able to discern sex-determining-materiality, look for it
in each of the six bases: eye, ear, nose, tongue, body, and
heart.
Heart-base materiality (hadayavatthu-rpa) is the
materiality which supports all consciousnesses arisen
in the mind-door; this means except those conscious-
nesses arisen in the fve sense-doors: eye, ear, nose,
tongue, and body.
To discern heart-base materiality, concentrate on
the bhavaga mind. Then discern the rpa kalpas
which support the bhavaga mind. You will fnd these
rpa kalpas in the lower part of the bhavaga mind.
They are opaque, heart-decad kalpas.
How You Analyse Transparent-Elements Materiality
The organ of the eye contains several kinds of rpa
kalpa, like rice four and wheat four mixed together.
In the eye there are two kinds of transparent-element
mixed together, the eye transparent-element and body
transparent-element. This means that the eye-decad-
kalpa (cakkhu-dasaka-kalpa), and body-decad kalpa
(kya-dasaka-kalpa) are mixed. The body-decad kalpas
contain the body transparent-element, and are spread
throughout the six sense-bases. They are mixed with the
eye-decad kalpas in the eye, with the ear-decad kalpas
(sota-dasaka-kalpa) in the ear, with the nose-decad kalpas
(ghna-dasaka-kalpa) in the nose, with the tongue-decad
kalpas (jivh-dasaka-kalpa) in the tongue, and with the
heart-decad kalpas (hadaya-dasaka-kalpa) in the heart.
Sex-decad kalpas too are spread throughout the six
130 131
sense-bases, and also mixed with the transparent kal-
pas. To see this, you need to analyse the materiality of
the fve types of transparent kalpas. They are:
(1) The eye transparent-element (cakkhu-pasda):
It is sensitive to colour, whereas the body transparent-
element is sensitive to touch, that is, tangible objects.
This difference allows you to know which is which. First
discern the four elements in the eye, and a transparent
rpa kalpa. Then look at the colour of a rpa kalpa
some distance away from the eye. If the colour impinges
on the transparent-element, it is an eye transparent-
element, and the rpa kalpa which contains it is an
eye-decad kalpa (cakkhu-dasaka-kalpa). If the colour
does not do this, it is not an eye transparent-element,
but a body transparent-element, as there are only two
types of transparent-element in the eye.
(2) The body transparent-element (kya-pasda): It
is sensitive to tangible objects, which are the earth-, fre-,
and air-elements. Discern a transparent rpa kalpa.
Then look at the earth, fre, or air-element of a rpa
kalpa nearby. If one of the three elements impinges
on the transparent-element, it is a body transparent-
element, and the rpa kalpa which contains it is a
body-decad kalpa (kya-dasaka-kalpa). In the same
way as you did in the eye, discern the body-decad
kalpas in the ear, nose, tongue, body, and heart.
(3) The ear transparent-element (sota-pasda): It is
sensitive to sound. Discern the four elements in the ear
and discern a transparent rpa kalpa. Then listen to
a sound. If it impinges on the transparent-element, it is
132 133
an ear transparent-element, and the rpa kalpa which
contains it is an ear-decad kalpa (sota-dasaka-kalpa).
The discernment of the body-decad kalpa follows the
same method as for the eye.
(4) The nose transparent-element (ghna-pasda): It
is sensitive to odour. Discern the four elements in the
nose and discern a transparent rpa kalpa. Then smell
the odour of a rpa kalpa nearby. If it impinges on the
transparent-element, it is a nose transparent-element,
and the rpa kalpa which contains it is a nose-decad
kalpa (ghna-dasaka-kalpa).
(5) The tongue transparent-element (jivh-pasda):
It is sensitive to taste. Discern the four elements in the
tongue and discern a transparent-element. Then taste
the favour of a rpa kalpa nearby. If it impinges on the
transparent-element, it is a tongue transparent-element,
and the rpa kalpa which contains it is a tongue-decad
kalpa (jivh-dasaka-kalpa).
The body-decad kalpa and sex-decad kalpa are found
in all six sense-bases, and must be seen in each place
in turn.
The Fifty-Four Types of Materiality in the Eye
If you analyse the materiality in the eye, you will fnd
there are ffty-four kinds of materiality in six types of
rpa kalpa. The six types of rpa kalpa are:
1. The eye-decad kalpa (cakkhu-dasaka-kalpa), which
is sensitive to the colour, transparent, and produced
by kamma.
132 133
2. The body-decad kalpa (kya-dasaka-kalpa), which
is sensitive to tangible objects (earth-, fre-, and air-
elements), transparent, and produced by kamma.
3. The sex-decad kalpa (bhva-dasaka-kalpa), which
is opaque and is produced by kamma.
4. The nutritive-essence-octad kalpa produced by
consciousness (cittaja-ojahamaka-kalpa).
temperature (utuja-ojahamaka-kalpa).
nutriment (hraja-ojahamaka-kalpa).
I have already explained how to discern the frst three
of these six types of rpa kalpa. The last three all con-
sist of eight types of materiality. The only difference
between them is their origin: consciousness, tempera-
ture, or nutriment. So I will now give examples of how
to discern which is produced by consciousness, which
by temperature, and which by nutriment.
How You See Materiality Produced by Consciousness
All consciousnesses dependent on heart-base mate-
riality that occur during one whole life produce con-
sciousness-produced nutritive-essence-octad kalpas
(cittaja-ojahamaka-kalpa). Every single consciousness
produces a great number of these nutritive-essence-
octad kalpas, which spread throughout the body.
If you concentrate on the bhavaga mind, you will
see that many consciousnesses dependent on heart-base
materiality continuously produce rpa kalpas. If this
134 135
is not clear, then having concentrated on the bhavaga
mind, wiggle one of your fngers. You will see a large
number of rpa kalpas being produced because the
mind wants to wiggle the fnger. You will also see them
spread throughout all six sense-bases. These are the
nutritive-essence-octad kalpas, which are opaque and
produced by consciousness.
How You See Materiality Produced by Temperature
The fre-element is called temperature (utu). It is found in
all rpa kalpas. It produces a frst generation temperature-
produced nutritive-essence-octad kalpas (utuja-ojahamaka-
kalpa). They too contain the fre-element, which also
reproduces a second generation of temperature-produced
nutritive-essence-octad kalpas. The fre-element in a
kamma-produced kalpa, such as the eye-decad kalpa,
produces in the same way four or fve generations of
temperature-produced kalpas. This happens only once
the temperature has reached its standing phase (hiti-kla).
It is a law of materiality, that it has strength only once it
has reached its standing phase.
(Sy: kammaja 1
st
utuja 2
nd
3
rd
4
th
5
th
.)
How You See Materiality Produced by Nutriment
Four parts of the body, namely, undigested food, faeces,
pus, and urine, consist of only nutritive-essence-octad
kalpas produced by temperature (utu). Assisted by the
fre-element in the life-nonad kalpas (jvita-navaka-kalpa),
which make up the kammically produced digestive heat,
the nutritive-essence (oj) in these nutritive-essence-
134 135
octad kalpas produces many generations of nutritive-
essence-octad kalpas. They are nutriment-produced
kalpas (hraja-kalpa), and spread throughout the
six sense-bases. Nutriment taken in one day produces
nutriment-produced nutritive-essence-octad kalpas
(hraja-ojahamaka-kalpa) for up to seven days. Divine
nutriment does this for up to one or two months. Assisted
by kammically produced digestive-heat, the nutriment
taken in one day also supports the nutritive-essence in
kamma-produced, consciousness-produced, temperature-
produced, and succeeding nutriment-produced kalpas
for up to seven days.
To see these things you can meditate at the time
of eating, when the nutriment-produced kalpas can be
seen to spread throughout the body, from the mouth,
to the throat, stomach, and intestines. Discern the four
elements in the newly eaten food in the mouth, throat,
stomach, and intestines, and see the rpa kalpas there.
Continue to look until you see that, assisted by the kam-
mically produced digestive heat, the nutritive-essence
in the rpa kalpas in the food produces new rpa
kalpas, which spread throughout the body.
Alternatively, you can see these things if you medi-
tate after having eaten. Discern the four elements in the
newly eaten food in the stomach, or in the intestines.
Continue to look until you see that, assisted by kam-
mically produced digestive heat, the nutritive-essence
in the rpa kalpas in the food produces new rpa
kalpas, which spread throughout the body. See that
these kalpas are opaque, analyse them, and discern
the eight types of materiality in each.
136 137
Discern these nutriment-produced nutritive-essence-
octad kalpas spreading out through the body, and reach-
ing the eye. Discern the eight types of materiality in those
in the eye, and see that the nutritive-essence in those
kalpas is nutriment-produced nutritive-essence (hraja-
oj). When this nutriment-produced nutritive-essence
meets with the nutritive-essence in the eye-decad kal-
pas (cakkhu-dasaka-kalpa), it helps the kamma-produced
nutritive-essence in the eye-decad kalpas to produce
four or fve generations of rpa kalpas. The number of
generations depends on the strength of assistance of both
the kamma-produced nutritive-essence and nutriment-
produced nutritive-essence. Again, in those four or fve
generations of rpa kalpas, there is fre-element, tem-
perature, which at its standing phase, produces many
generations of temperature-produced nutritive-essence-
octad kalpas. Try to discern this here too.
Also try to discern that, assisted by nutriment-
produced nutritive-essence (hraja-oj), the nutritive-
essence of the body-decad kalpas, and sex-decad
kalpas, produce four or fve generations of nutriment-
produced nutritive-essence-octad kalpas. The fre-
element, temperature, in also these many generations,
again produces many more generations of temperature-
produced nutritive-essence-octad kalpas.
In every consciousness-produced nutritive-essence-
octad kalpa in the eye there is nutritive-essence. When
assisted by the nutriment-produced nutritive-essence,
this consciousness-produced nutritive-essence (cittaja-oj)
produces two or three generations of nutriment-produced
nutritive-essence-octad kalpas. The fre-element (utu) in
136 137
also these produces many generations of temperature-
produced nutritive-essence-octad kalpas.
When a consciousness is a Samatha, Vipassan,
Path, or Fruition Consciousness, it produces many gen-
erations of consciousness-produced nutritive-essence-
octad kalpas within the body. The fre-element (utu) in
these kalpas produces temperature-produced nutritive-
essence-octad kalpas both inside and outside the body.
Light is the brilliance of the colour-materiality in those
consciousness and temperature-produced kalpas.
You should discern all types of materiality in the
other fve bases as you did in the case of the eye-base.
Summary
Today, I have given a very brief outline of how to ana-
lyse rpa kalpas. The actual practice involves much
more, which I do not have time to describe here. For
example, the detailed method, which involves analys-
ing what are called the forty-two parts of the body:
twenty earth-element parts, twelve water-element parts,
four aspects of the fre-element, and six aspects of the
air-element. They are mentioned in the Dhtuvibhaga
Sutta (Analysis on Elements) in the Majjhima Nikya
(Middle Length Discourses). If you wish to know how
to develop this, you should approach a proper teacher.
By practising systematically, you will gradually become
profcient in the discernment of kalpas produced by
the four causes: kamma, consciousness, temperature,
and nutriment. To summarise:
138 139
1. To see the rpa kalpas, you must develop
concentration up to access concentration, by seeing the
four elements: earth, water, fre, and air.
2. When you can see the rpa kalpas, analyse
them to see all the materiality in single kalpas, for
example: in one kalpa see earth, water, fre, air, colour,
odour, taste, nutriment, life-faculty, and eye transparent-
element.
3. For the brief method, discern all the types of
materiality in a single sense-base, and then in all six
sense-bases. For the detailed method, discern all the
types of materiality in all forty-two parts of the body.
This completes my talk on the discernment of mate-
riality. In my next talk I shall explain how to discern
mentality.
138 139
Question 4.1: Is a bodhisatta, including Arimetteyya
bodhisatta, a worldling (puthujjana)? If Arimetteyya
bodhisatta is a worldling like us, then at the time for
him to come down to become Metteyya Buddha, what
is the difference between the conditions for him to
become a Buddha and for us?
Answer 4.1: the difference is that his prams have
matured, like for our Sakyamuni Buddha as the
bodhisatta Prince Siddhattha. Such bodhisattas will
for many live have been fulflling their prams, such
as the prams of generosity (dna-pram), virtue (sla-
pram), lovingkindness (mett-pram), and wisdom
(pa-pram). Although they enjoy sensual pleasures,
their matured prams push them on to renounce the
world. In the last life of every bodhisatta, he marries
and has a son; this is a law of nature. I forget the names
of Metteyya bodhisattas wife and son. According to the
Theravda Tipiaka, no arahant including the Buddha
is reborn after his Parinibbna. Parinibbna is the end
of his round of rebirths. They will not be reborn any-
where.
Take our Sakyamuni bodhisatta: in his last life,
before his enlightenment, he was a worldling. How?
When he was sixteen years old, he became prince
Siddhattha and married princess Yasodhar. They
had a son. He enjoyed sensual pleasures for more
than thirteen years. He did not have fve hundred
140 141
female deities on his left, and fve hundred female
deities on his right, but was surrounded by twenty
thousand princesses. This is kmasukhallikanuyogo:
enjoyment of sensual pleasures, or indulgence in
sensual pleasures.
After he had renounced those sensual pleasures,
he practised self-mortifcations in the Uruvela forest.
After six years of this futile practice, he abandoned it,
practised the middle way, and before long, attained
enlightenment. After his enlightenment, in his frst
sermon, the Dhammacakkapavattana Sutta (Turning
the Wheel of Dhamma), he proclaimed: kmesu
kmasukhallikanuyogo hno, gammo, puthujjaniko, anariyo,
anatthasahito.: this enjoyment of sensual pleasures
is inferior (hno), the practice of villagers (gammo), the
practice of worldlings (puthujjaniko); it is not the practice
of the enlightened ones (anariyo); this practice cannot
produce any beneft such as Path, Fruition, and Nibbna
(anatthasahito).
So, in his frst sermon the Buddha proclaimed that
anyone who enjoys sensual pleasures is a worldling.
When he was still a bodhisatta, he too had enjoyed
sensual pleasures, that is, with Yasodhar in the palace.
At that time, he too was a worldling, because enjoyment
of sensual pleasures is the practice of a worldling.
This is not only for our bodhisatta, but for every
bodhisatta. There may be many bodhisattas here
among the present audience. You should consider
this carefully: are these bodhisattas here worldlings
or noble ones (ariya)? I think you may know the
answer.
140 141
Question 4.2: After fnishing the meditation course,
can a meditator attain Path and Fuition Knowledges
(magga-a and phala-a)? If not, why not?
Answer 4.2: Maybe he can; it depends on his prams.
Take, for example, the case of Bhiya Druciriya. He
practised Samatha-Vipassan up to the Knowledge of
Equanimity Towards Formations (sakhrupekkh-a)
in the time of Kassapa Buddhas dispensation. He had
about twenty thousand years of practice, but he did
not attain any Path and Fuition Knowledges, because
he had received a defnite prophecy from Padumuttara
Buddha, that he was to be the khippbhia, the quick-
est to attain arahantship in Sakyamunis dispensation.
In the same way, other disciples (svaka), who attained
the Four Analytical Knowledges (paisambhid-a)
in this Sakyamuni Buddhas dispensation, had also
Equanimity Towards Formations in the dispensation
of previous Buddhas; this is a law of nature. The four
analytical knowledges are:
1. The analytical knowledge of meaning (attha-
paisambhid-a): the insight-knowledge of
effect which is the Noble Truth of Suffering.
2. The analytical knowledge of dhamma (dhamma-
paisambhid-a): the insight-knowledge of cause,
which is the Noble Truth of the Origin of Suffering.
3. The analytical knowledge of enunciation of lan-
guage (nirutti-paisambhid-a): knowledge of
grammar, especially Pi grammar.
142 143
4. The analytical knowledge of the kinds of know-
ledge (paibhna-paisambhid-a): the insight-
knowledge which knows the above three analyti-
cal knowledges.
There are fve causes for attaining these four analytical
knowledges:
1. Achievement (adhigama): this is the attainment of
the Arahant Path and Fruition, or any other Path
and Fruition.
2. Mastery of scriptures (pariyatti): learning the
Dhamma scriptures.
3. Hearing (savana): listening to Dhamma explana-
tions attentively and respectfully.
4. Inquiry (paripucch): discussing the knotty passages
and explanations in the texts and commentaries.
5. Prior effort (pubbayoga): the practice of Samatha-
Vipassan up to the Knowledge of Equanimity
Towards Formations (sakhrupekkh-a) during
the dispensation of former Buddhas.
If those who do not have a defnite prophecy from a
previous Buddha practise in this dispensation, but do
not attain Nibbna, it is because their prams have
not matured enough. It is also possible that they did
in fact receive a defnite prophecy, or made an aspira-
tion to escape from the round of rebirths (sasra) in
the future dispensation of Arimetteyya Buddha. For
example, there were two thousand bhikkhuns who
attained Parinibbna on the same day as Yasodhar.
142 143
During Dpakara Buddhas time, they had made an
aspiration to escape from the round of rebirths (sasra)
in the dispensation of Sakyamuni Buddha. Due to this,
they remained in the round of rebirths, from the time
of Dpakara Buddha up to the time of Sakyamuni
Buddha. They had not received a defnite prophecy,
but had made an aspiration only.
Question 4.3: A meditator who has fnished the medi-
tation course, but not yet attained the Path Knowledge
(maggaa) and Fruition Knowledge (phalaa), if his
concentration drops, will his insight-knowledge also
drop? Can he get reborn in a woeful state (apya)?
Answer 4.3: Maybe it will drop, but it is very rare. If he
does not practise for a long time, his Samatha-Vipassan
may slowly weaken. The force of kamma, however, re-
mains as latent energy.
Regarding this, there was an occasion in Sri Lanka
when sixty bhikkhus and novices (smaera) were going
somewhere. On the way they met a layman, who was
carrying charcoal and half-burnt frewood. His skin
was the colour of charcoal. Some of the novices joked
with each other, saying, That is your father, That is
your uncle, etc., and the layman got upset. He put down
the charcoal and half-burnt frewood, and paid respect
to the Mahthera in order to detain him for a while.
He then said: Bhante, you think you are a bhikkhu
just because of your robes. You do not have enough
concentration and insight. Once I too was a bhikkhu,
with strong and powerful concentration, and strong
powerful psychic powers.
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Then pointing to a tree, he said further, Sitting
under that tree I could hold the sun and the moon with
my hand. I used the sun and moon to rub my foot. But
because I neglected (pamda) Samatha-Vipassan whole-
some dhammas, my jhna concentration dropped.
Deflements overwhelmed my mind. So now I do
this work. Take me as an example, and do not neglect
(pamda) Samatha-Vipassan wholesome dhamma.
Please try to not become like me.
Then those bhikkhus felt the sense of urgency to
practise (savega). Standing in that place, they prac-
tised Samatha-Vipassan and attained arahantship. So
Samatha-Vipassan may drop temporarily, because of
negligence (pamda). But the force of kamma remains
and does not perish.
There are three routes towards the life in which
one attains Nibbana. I shall not discuss the case of
Paccekabuddhas. The three courses of development
are the courses of: (1) a bodhisatta, (2) a chief disciple
(aggasvaka) or great disciple (mahsvaka) and (3) an
ordinary disciple (pakatisvaka).
(1) Our bodhisatta had the eight attainments
(sampatti) and fve mundane psychic powers during
Dpakara Buddhas time. He had also practised Vipas-
san up to the Knowledge of Equanimity Towards For-
mations. At that time, if he had really wanted to attain
Nibbna, he could have attained arahantship quickly,
after listening to a short stanza about the Four Noble
Truths by Dpakara Buddha. But he did not want to
only attain Nibbna, so he made an aspiration to be
144 145
a Buddha in the future, and then received a defnite
prophecy from Dpakara Buddha.
During the four incalculables (asakhyeyya) and one
hundred thousand aeons (kappa) which followed, that
is from Dpakara Buddhas time to Kassapa Buddhas
time, our bodhisatta was ordained as a bhikkhu in nine
lives, under the guidance of other Buddhas. In each life
as a bhikkhu, our bodhisattas training included the
following seven practices:
1. Study of the Three Piakas by recitation,
2. Purifcation of the four types of moral conduct,
3. The thirteen ascetic practices (dhutaga),
4. Always the forest-dweller practice (raakaga-
dhutaga),
5. The eight attainments (sampatti),
6. The fve mundane psychic powers,
7. Vipassan meditation up to the Knowledge of
Equanimity Towards Formations.
This is the nature of bodhisattas. These prams must be
fulflled for the attainment of Omniscient Knowledge
(sabbauta-a). But before his prams had matured,
that is, from the time of his defnite prophecy till his
birth as Prince Siddhattha, our bodhisatta was some-
times reborn in the animal kingdom because of previ-
ous unwholesome kamma. The lives as a bhikkhu, and
the lives as an animal were, however, very far apart.
This is the course of a bodhisatta.
146 147
(2) Some chief disciple arahants, like Venerable
Sriputta and the Venerable Mahmoggallna, had
also received a defnite prophecy; they received it
from Anomadass Buddha. But from then till the time
of our Buddha, they too were sometimes reborn in the
animal kingdom because of unwholesome kamma,
and sometimes together with our bodhisatta. In our
Buddhas time they became arahants possessed of the
Four Analytical Knowledges. This type of arahants
must have been skilful in Samatha-Vipassan up to
the Knowledge of Equanimity Towards Formations,
in times of previous Buddhas; this is a law of nature.
But, although they had practised Samatha-Vipassan
in many previous lives, they were sometimes reborn in
the animal kingdom together with our bodhisatta. This
is the course of a chief or great disciple.
(3) As for ordinary disciples; if they have practised
Samatha-Vipassan thoroughly up to the Knowledge
of Cause and Condition (paccaya-pariggaha-a) or the
Knowledge of Arising and Passing-Away (udayabbaya-
a), or the Knowledge of Equanimity Towards Forma-
tions, they will not be reborn on one of the four woeful
planes (apya) after death, even though they may not
have attained Path and Fruition in this life. They may,
however, be reborn in a deva realm like, for example,
Samaa-devaputta.
Samaa-devaputta was a bhikkhu who practised
Samatha-Vipassan earnestly. He died while practising,
and was reborn in the deva realm. He did not know he
had died, so he continued meditating in his mansion in
146 147
the deva realm. When the female devas in his mansion
saw him, they realized he must have been a bhikkhu
in his previous life, so they put a mirror in front of him,
and made a noise. He opened his eyes, and saw his
image in the mirror. He was very disappointed, because
he did not want to be a deva; he wanted only Nibbna.
So immediately he went down to the Buddha
to listen to the Dhamma. The Buddha was teaching
the Dhamma related to the Four Noble Truths. After
having listened to it, he attained Stream-Entry Path
Knowledge (sotpatti-maggaa) and Stream-Entry
Fruition Knowledge (sotpatti-phalaa). This is ex-
plained in the Commentary as: laddhassso laddhap-
atiho niyatagatiko casotpanno nma hoti: he has found
relief, he has found a secure place, he has a sure, good
destination, so he is called a Lesser Stream-Enterer
(casotpanna).
Four things can happen to one who has become a
Lesser Stream-Enterer while in the human realm.
In the Sotnugata Sutta, the Buddha taught which four:
1. As soon as he attains rebirth in the deva realm,
if he refects on the Dhamma, then the Dhamma
will be clear to his insight-knowledge, and he can
attain Nibbna quickly.
2. If he does not attain Nibbna by refecting on the
Dhamma with insight-knowledge, he can attain
Nibbna while listening to the Dhamma in the
deva realm as taught by a bhikkhu who has psy-
chic powers, and has come to the deva realm to
teach it.
148 149
3. If he does not get the chance to listen to the
Dhamma from a Bhikkhu, he may get the chance
to listen to it from Dhamma-teaching devas
(Dhamma-kathika-deva), like Sanakumra Brahm,
etc., and attain Nibbna by listening to them.
4. If he does not get the chance to listen to the Dhamma
from Dhamma-teaching devas, he may get the
chance to meet friends who were fellow medita-
tors in his past human life in a dispensation. Those
fellow meditators may say, for example: Oh friend,
please remember this and that Dhamma which we
practised as bhikkhus in the human world. He may
then remember the Dhamma, and if he practises
Vipassan, he can attain Nibbna very quickly.
So for an ordinary disciple, if he does not attain path
and fruition in this life, he will certainly attain Nibbna
in the future.
At the time of death, a meditator may not have
strong Vipassan or Samatha, but because of the power-
ful Samatha-Vipassan meditation wholesome kamma,
a good nimitta appears at his mind door. Death may
take place with that good nimitta as object, and because
of this wholesome kamma, he will defnitely reach a
good place, and can in that life attain Nibbna.
However, if he practises Vipassan up to the
moments of the near-death impulsion (marasanna-
javana), he will be of the frst type of person mentioned in
the Sotnugata Sutta. Otherwise he may, as I explained
before, be of the second, third or fourth type of person
also mentioned in the Sotnugata Sutta.
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Question 4.4: Can a meditator who has fnished
the course, but not yet attained Nibbna, attain the
Knowledge of the Relations of Phenomena (dhammahiti-
a)? If so, can it regress?
Answer 4.4: Yes, he can. Pubbe kho Susma dhamma-
hitia pacch nibbne a. : The Knowledge
of the Relations of Phenomena (dhammahiti-a)
comes frst, the Path Knowledge taking Nibbna as
object comes next. This was the Buddhas instruction
to Susma. Susma was a wanderer (paribbjaka), who
ordained to steal the Dhamma. But the Buddha saw
that he would attain Nibbna within a few days, so He
accepted him.
Susma had heard that many arahants came to the
Buddha, and reported that they had attained arahant-
ship. So Susma asked them whether they had the eight
attainments and fve psychic powers. They answered
No. If you do not have the eight attainments and fve
psychic powers, how did you attain arahantship? Then
they answered Pavimutt kho maya vuso Susma:
Oh, friend Susma, we are free from deflements, and
attained arahantship by the pure-insight vehicle (suddha-
vipassan-ynika). He did not understand so he asked
the Buddha the same question. The Buddha said, Pubbe
kho Susma dhammahitia pacch nibbne a. :
The Knowledge of the Relations of Phenomena comes
frst, the Path Knowledge taking Nibbna as object
comes next.
What does this mean? The Path Knowledge is
not the result of the eight attainments and fve psychic
150 151
powers, it is the result of insight-knowledges. So the Path
Knowledge can occur only after insight-knowledges
have occurred; not after only the eight attainments
and fve psychic powers. In this Susma Sutta, all
insight-knowledges are referred to as the Knowledge
of the Relations of Phenomena. The Knowledge of the
Relations of Phenomena is the insight-knowledge of
the impermanent, suffering and non-self nature of
all formations, conditioned things (sakhra-dhamma),
which are mentality, materiality, and their causes. This
is how the Knowledge of the Relations of Phenomena
is frst, and the Path Knowledge which takes Nibbna
as object is second.
Afterwards, the Buddha gave a Teaching on the
Three Rounds
6
(teparivaadhamma-desan) which is
like the Anattalakkhaa Sutta, the Discourse on the
Characteristic of Non-self. When the discourse was
fnished Susma attained arahantship, even though
he did not have the eight attainments or fve psychic
powers. He too became a pure-insight vehicle person.
At that time he understood clearly the meaning of the
Buddhas discourse.
If a meditator attains this knowledge, that is,
the Knowledge of the Relations of Phenomena, then
although he does not attain Nibbna in this life,
his insight-knowledge will not decrease. His latent
Vipassan kammic force is still powerful. If he is an
ordinary disciple, he may attain Nibbna in his coming
future life.
6. The three rounds refer to the characteristics of imper-
manence, suffering, and non-self.
150 151
Question 4.5: Can one attain supramundane states with
only access concentration?
Answer 4.5: Yes, one can. At access concentration there
is also bright, brilliant and radiant light. With that light,
one can discern kalpas, ultimate materiality, ultimate
mentality, and their causes. One can then continue with
Vipassan meditation stage by stage.
Question 4.6: Can one with only momentary concentra-
tion (khaika-samdhi), practise mindfulness of feeling
(vedannu-passan-satipahna) to attain supramundane
states?
Answer 4.6: Here we need to defne momentary
concentration. What is momentary concentration? There
are two types of momentary concentration: momentary
concentration in Samatha meditation, and momentary con-
centration in Vipassan meditation. In Samatha medita-
tion there are three types of concentration: momentary
concentration (a type of preparatory concentration),
access concentration, and absorption concentration. The
momentary concentration refers in particular to the con-
centration which takes a paibhga-nimitta as object, like
the npna paibhga-nimitta. This is the concentration
before access concentration. This is for a serenity vehicle
person (samatha-ynika).
There is another type of momentary concentra-
tion for a pure-insight vehicle person (suddha-vipassan-
ynika),. A pure-insight vehicle person must begin usu-
ally with the four-elements meditation to attain access
concentration or momentary concentration, and see
152 153
the kalpas, and the four elements in each kalpa. The
Visuddhimagga says this is access concentration. But the
sub-commentary to the Visuddhimagga says it is not real
access concentration, but only a metaphor, because real
access concentration is close to jhna concentration.
If a meditator practises the four-elements medita-
tion, he will not attain jhna, because to see the four ele-
ments in each kalpa is very diffcult. One cannot con-
centrate thoroughly on the four elements in each kalpa,
because the kalpas pass away as soon as they arise. So
one cannot concentrate deeply. The four elements in
each kalpa are ultimate materiality (paramattha-rpa).
It is deep and profound and not easy to see them clearly
with insuffcient concentration. So the four-elements
meditation does not produce jhna. Because of this, the
access concentration which takes the four elements in
each kalpa as object is not real access concentration. It
is in fact momentary concentration.
There is also momentary concentration in
Vipassan. It is discussed in the section on mindfulness-
of-breathing of the Visuddhimagga. When he wants to
practise Vipassan, a serenity vehicle meditator who
has attained npna jhna enters the frst jhna. This
is Samatha. He emerges from it, and discerns the
thirty-four mental formations of the frst jhna, and
then impermanence, suffering or non-self by seeing
the arising and passing-away nature of those jhna
formations (jhna-dhamma). He does the same with the
second jhna, etc.
At the time of discerning there is still concentra-
tion. He concentrates on the impermanent, suffering, or
152 153
non-self nature of those jhna formations. His concen-
tration is at that time deep and profound, and does not
go to other objects. This is momentary concentration,
because the object is momentary; as soon as it arises, it
passes away.
In the same way, when a meditator is practising
Vipassan to see either the impermanent, suffering, or
non-self nature of ultimate mentality-materiality and
their causes, then usually his mind does not leave the
object. His mind has sunk into one of the character-
istics. This is also called momentary concentration.
Here you should know that Vipassan momentary
concentration is seeing thoroughly the impermanent,
suffering, and non-self nature of ultimate mentality-
materiality and their causes. Without seeing ultimate
mentality-materiality and their causes, how can there
be Vipassan momentary concentration. It is impossible.
So, if a meditator can see ultimate mentality-materiality
and their causes thoroughly and clearly, without having
done any Samatha meditation, it is of course not nec-
essary for him to practise Samatha meditation. But if
he cannot see ultimate mentality-materiality and their
causes, he should cultivate one of the Samatha medita-
tion subjects, to develop suffcient concentration to be
able to do so.
In the Khandha Sayutta and Sacca Sayutta
the Buddha also said: Samdhi bhikkhave bhvetha,
samhito bhikkhave bhikkhu yathbhta pajnti.:
Bhikkhus, you should cultivate concentration. With
enough concentration, you will be able to see ultimate
mentality-materiality and their causes as they really
154 155
are. Then you will be able to see the fve aggregates
and their causes. You will be able to see their nature
of impermanence, suffering, and non-self. You will be
able to see their cessation at the time of the arahant path
and Parinibbna.
So, to know the fve aggregates, their causes and
cessation, one should cultivate concentration. In the
same way, to know the Four Noble Truths one should
cultivate concentration. That is stated in the Sacca
Sayutta.
If a meditator wants to discern only feeling, he
should be aware of the following facts: Sabba bhikkhave
anabhijna apari-jna avirjaya appajaha abhabbo
dukkhakkhayya (P) Sabbaca kho bhikkhave abhijna
parijna virjaya pajaha bhabbo dukkhakkhayya.:
Bhikkhus, if a bhikkhu does not know all mentality,
materiality, and their causes with the three types of
full-understanding (pari), he cannot attain Nibbna.
Only those who know them with the three types of
full understanding can attain Nibbna. This is from
the Aparijnana Sutta (Not Fully Understand) in the
Sayatana Vagga (Section on the Six Sense-Bases) of
the Sayutta Nikya (Kindred Discourses).
In the same way, it is taught in the Ktgra
Sutta in the Sacca Vagga that, without knowing the
Four Noble Truths with insight-knowledge and Path
Knowledge, one cannot reach the end of the round
of rebirths (sasra). So if a meditator wants to attain
Nibbna, he must try to know all mentality, mate-
riality, and their causes with the three types of full-
understanding.
154 155
What are the three types of full understanding?
They are:
1. The Full-Understanding as the Known (ta-
pari), this is the Knowledge of Analysing
Mentality-materiality (nmarpa-pariccheda-a)
and Knowledge of Discerning Cause and Con-
dition (paccaya-pariggaha-a). They are the
insight-knowledges which know all ultimate
mentality-materiality and their causes.
2. The Full-Understanding as Investigation (traa-
pari), this is the Knowledge of Comprehen-
sion (sammasana-a) and Knowledge of Aris-
ing and Passing-Away (udayabbaya-a). These
two Insight-knowledges comprehend clearly the
impermanent, suffering, and non-self nature of
ultimate mentality-materiality and their causes.
3. The Full-Understanding as Abandoning (pahna-
pari), this is the upper insight-knowledges from
the Knowledge of Dissolution (bhaga-a) to the
Path Knowledge.
The teaching in those two suttas, the Aparijnana Sutta
and Ktgra Sutta, is very important. So, if a meditator
wants to practise Vipassan beginning with mindful-
ness of feeling, he should remember the following: He
must have discerned ultimate materiality; Discerning
feeling alone is not enough. He must also discern the
mental formations associated with feeling in the six-
door thought-processes.
Why? The Buddha said that if a bhikkhu does not
156 157
know all mentality-materiality and their causes with
the three types of full-understanding, he cannot attain
Nibbna. Therefore, it is not enough if a meditator
tries to discern feeling alone, such as unpleasant feel-
ing without discerning ultimate mentality-materiality
thoroughly. Here not enough means he will not attain
Nibbna.
Question 4.7: The Buddha was a great arahant. What
was the difference between Him, and disciples like the
Venerable Sriputta and the Venerable Mahmoggallna
who were also arahants?
Answer 4.7: A Buddhas Arahant Path is always associ-
ated with Omniscient Knowledge (sabbauta-a), but
this is not the case with Arahant Path of disciples. That
is, the Enlightenment of a Chief Disciple (aggasvaka-
bodhi), the Enlightenment of a Great Disciple (mahsvaka-
bodhi), or the Enlightenment of an Ordinary Disciple
(pakatisvaka-bodhi). They are sometimes associated with
the Four Analytical Knowledges (paisambhid-a);
sometimes with the Six Direct Knowledges (abhi);
sometimes the three Direct Knowledges; or are some-
times a pure Arahant Path, but are not associated with
Omniscient Knowledge (sabbauta-a). For example,
Venerable Sriputtas and Mahmoggallnas Arahant
Paths were not associated with Omniscient Knowledge.
The Buddhas Arahant Path, on the other hand, is not
only associated with Omniscient Knowledge, but also
all the other knowledges as well as all the Buddhas
qualities.
Another thing is that Buddhas have, because of
156 157
their matured prams, attained the Path, Fruition,
and Omniscient Knowledges by themselves, without
a teacher. But a disciple can only attain the Path and
Fruition Knowledges by listening to Dhamma related
to the Four Noble Truths from a Buddha, or a Buddhas
disciple. They cannot practise by themselves, without
a teacher. These are the differences.
Question 4.8: What is the intermediate life (antara-
bhava)?
Answer 4.8: According to the Theravda Piaka there
is no such thing as an intermediate life (antara-bhava).
Between a death-consciousness (cuti-citta) and its sub-
sequent rebirth-linking consciousness (paisandhi-citta),
there are no thought moments, or anything resembling an
intermediate life. If a person were to reach the deva world
after death, then between his death-consciousness
and the devas rebirth-linking consciousness,
there would be no thought moment or anything like
an intermediate life. As soon as death takes place, the
deva rebirth-linking consciousness occurs. In the same
way, if a person were to reach hell after death, then be-
tween his death-consciousness and the rebirth-linking
consciousness in hell, there would be no such thing as
an intermediate life. He would go to hell directly after
death.
The idea of an intermediate life usually arises
when someone dies, inhabits the peta world for a
short time, and is then reborn as a human being again.
They may think their peta life was something like an
intermediate life, even though it was, in fact, nothing
158 159
like an intermediate life. What really happened is this:
after the human death-consciousness, the peta rebirth-
linking consciousness occurred; after the peta death-
consciousness, a human rebirth-linking consciousness
occurred again. The person suffered in the peta world
for only a short time, because of his unwholesome
kamma. When the kammic force of that unwholesome
kamma fnished, he took a human rebirth-linking con-
sciousness again, because of wholesome kamma which
matured.
That short life in the peta world is mistaken for an
intermediate life, by those who cannot see the reality
of the round of rebirths or dependent-origination. If
they could discern dependent-origination with insight-
knowledge, then this misbelief would disappear. So
I would like to suggest that you discern dependent-
origination with your own insight-knowledge. Then
the question about an intermediate life will disappear
from your mind.
Question 4.9: Are the methods for mindfulness-of-
breathing and four-elements meditation the same? Why
must we practise four-elements meditation only after
mindfulness-of-breathing?
Answer 4.9: No, the methods are not the same.
If you want to practise Vipassan, you must frst
discern materiality and mentality. Secondly, you must
discern their causes. To discern materiality, you must
practise four-elements meditation. In Vipassan there
are two types of meditation: discernment of materiality
and discernment of mentality.
158 159
When the Buddha taught discernment of material-
ity, he always taught four-elements meditation, either in
brief or in detail. So if you want to discern materiality,
you must practise according to the Buddhas instruc-
tions. It is better to practise four-elements meditation
with deep concentration like the fourth npna jhna,
because it helps us see ultimate materiality, ultimate
mentality, and their causes clearly.
But if you do not want to practise Samatha medi-
tation like mindfulness-of-breathing, you can practise
the four-elements meditation directly; no problem. We
discussed this in a previous question.
Question 4.10: Could the Sayadaw please explain the
light experienced in meditation scientifcally?
Answer 4.10: What is the light seen in meditation? Every
consciousness (citta) which arises dependent upon
the heart-base (hadaya-vatthu) produces consciousness-
produced materiality (cittaja-rpa), also called kalpas. One
consciousness produces many consciousness-produced
kalpas. Of the heart-base-dependent consciousnesses,
Samatha meditation-consciousnesses (samatha-bhvan-
citta) and Vipassan meditation-consciousnesses (vipassan-
bhvan-citta) are very strong and powerful; they produce
very many kalpas. When we analyse those kalpas, we
fnd there are eight types of materiality. They are: earth-
element, water-element, fre-element, air-element, colour,
odour, favour, and nutritive-essence. The materiality of
colour is bright. If the Samatha and Vipassan meditation-
consciousnesses are more powerful the colour is brighter.
Because kalpas arise simultaneously as well as succes-
160 161
sively, the colour of one kalpa and the colour of another
kalpa arise closely together like in an electric bulb, which
is why light appears.
Again, in each kalpa produced by the Samatha
and Vipassan meditation-consciousnesses there is the
fre-element, which also produces many new kalpas.
They are called temperature-produced materiality, be-
cause they are produced by the fre-element, which is
temperature (utu). This occurs not only internally but
also externally. When we analyse these kalpas we
fnd there are the same eight types of materiality: the
earth-element, water-element, fre-element, air-element,
colour, odour, favour, and nutritive-essence. Colour is
again one of them. Because of the power of the Samatha
and Vipassan meditation-consciousnesses, that colour
is also bright. So the brightness of one colour, and the
brightness of another colour arise closely together, like
in an electric bulb.
The light of consciousness-produced materiality
and temperature-produced materiality appear simul-
taneously. Consciousness-produced colour-materiality
arises internally only, but temperature-produced
colour-materiality arises both internally and externally
and spreads in all directions up to the whole world
system or universe (cakkavala) or farther, depending on
the power of the Samatha and Vipassan meditation-
consciousnesses. A Buddhas Knowledge of Analysing
Mentality-materiality produces light in up to ten
thousand world systems. The Venerable Anuruddhas
divine-eye consciousness (dibba-cakkhu-citta) produced
light in up to one thousand world systems. Other disci-
160 161
ples insight-knowledge produces light going up to one
league (yojana), two leagues, etc., in every direction de-
pending on the power of their Samatha and Vipassan
meditation-consciousnesses.
Usually many meditators realize that this light
is a group of kalpas, when they have reached the
Knowledge of Arising and Passing-Away. While prac-
tising Samatha meditation, they do not yet understand
that this light is a group of kalpas, because the kalpas
are very subtle. It is not easy to understand, and see
the kalpas when practising only Samatha meditation.
If you want to know with certainty you should try to
acquire the Knowledge of Arising and Passing-Away.
That is the most scientifc way to understand the light
experienced in meditation.
Question 4.11: Can those who have discerned the thirty-
two parts of the body see the internal parts in someone
else, with their eyes open?
Answer 4.11: It depends. Beginners can with their
eyes open only see the external parts. They can see the
internal parts only with their insight-knowledge eyes.
If you want to know this scientifcally, please try to see
it yourself with your insight-knowledge.
A Mahthera, however, may because of previous
practice, be able to see the skeleton with his eyes open,
like the Venerable Mah Tissa, who was an expert
in skeleton-meditation. He always practised internal
skeleton-meditation as repulsiveness up to the frst
jhna, and then Vipassan. He discerned mentality-
162 163
materiality, their causes, and nature of impermanence,
suffering, and non-self. This was his usual practice.
One day he went for alms (piapta), from
Anuraddhapura to Mahgma village. On the way, he
met a woman who tried to attract his attention with loud
laughter. When he heard the sound he looked her way,
saw only her teeth, and then used them for skeleton-
meditation. Because of his previous constant practice he
saw her as a skeleton, and not as a woman. He saw only
a skeleton. Then he concentrated on his own skeleton,
attained the frst jhna, and practised Vipassan quickly.
He attained the arahant path standing in the road.
The woman had quarrelled with her husband,
and left home to go to her parents house. Her hus-
band followed her, and also met Mah Tissa Mahthera.
He asked him, Bhante, did you see a woman go this
way? The Mahthera answered, Oh, lay-supporter
(dyaka), I saw neither man nor woman, I saw only a
skeleton going this way. This story is mentioned in the
Visuddhimagga in the Virtue Chapter.
This is an example of how a bhikkhu who has, like
Mah Tissa Mahthera, practised skeleton-meditation
thoroughly may be able to see anothers skeleton with
his eyes open.
162 163
Talk 5
How You Discern Mentality
Introduction
In my last talk, I explained how to develop four-
elements meditation, and also how to analyse the par-
ticles of materiality called rpa kalpas. In this talk,
I would like to explain a little about how to discern
mentality (nma-kammahna), which is the next stage
in Vipassan meditation.
Let me begin by explaining briefy the basic facts
of Abhidhamma necessary to understand the discern-
ment of mentality.
As explained in the Abhidhamma, the mind con-
sists of a consciousness (citta) which knows its object,
and mental-concomitants (cetasika) which arise with
that consciousness. There are ffty-two such mental-
concomitants, for example: contact (phassa), feeling
(vedan), perception (sa), intention (cetan), one-
pointedness (ekaggat), life-faculty (jvitindriya), and
attention (manasikra).
There are a total of eighty-nine types of conscious-
ness, which can be classifed according to whether they
are wholesome, unwholesome, or indeterminate, or
according to their plane of existence, the sensual plane
(kmvacara), fne-material plane (rpvacara), immate-
rial plane (arpvacara), or supramundane plane (lokut-
tar). We may, however, speak of just two basic types
of consciousness: the consciousness of the thought-
164 165
process (cittavthi) and, the consciousness outside the
thought-process (vthi-mutta), as at rebirth, bhavaga,
and death.
There are six types of thought-process. The frst
fve are the eye-door-, ear-door-, nose-door-, tongue-
door-, and body-door thought-processes, whose re-
spective objects are visible forms, sounds, smells, tastes,
and tangibles. They are together called the fve-door
thought-process (pacadvra-vthi). The sixth type of
thought-process has mental objects as its objects and
is called the mind-door thought-process (manodvra-
vthi). Each thought-process comprises a series of dif-
ferent types of consciousness. The consciousnesses in
any one thought-process occur in due order according
to the natural order of consciousness (cittaniyma). If
you want to discern mentality, you must see them as
they occur in that natural order.
To do so, you must frst have developed concen-
tration with either mindfulness-of-breathing, another
Samatha meditation subject, or the four-elements medi-
tation. You must also have fnished the discernment of
materiality (rpa-kammahna) if you are a pure-insight
meditator. Only then should you attempt to discern
mentality (nma-kammahna).
Mentality is discerned in four stages. They are to
discern:
1. All the types of consciousness that occur inter-
nally.
2. Each and every mental formation in all the types
of consciousness.
164 165
3. The sequences of consciousnesses, that is, the
thought-processes (vthi), that occur at the six
sense-doors.
4. External mentality.
How You Discern Jhna Thought-Processes
If you have attained jhna with, for example, mindfulness-
of-breathing, then the best place to start to discern men-
tality is the consciousness and mental-concomitants of
that jhna.
There are two reasons for this. The frst reason
is that when developing jhna, you discerned the fve
jhna factors, which means you have some experience
in discerning those mental-concomitants. The second
reason is that the jhna impulsion-consciousnesses
(jhna-javana-citta) occur many times in succession, and
are therefore prominent, and easy to discern. This is
in contrast to a normal sensual plane thought-process
(kmvacara-vthi), in which impulsion (javana) occurs
only seven times before a new thought-process takes
its place.
So re-establish the frst jhna with, for example,
npna. Emerge from it and discern the bhavaga,
mind-door, and npna paibhga-nimitta together.
When the nimitta appears in the bhavaga, discern
the fve jhna factors.
the mind on the object, the npna paibhga-
nimitta.
166 167
on the object, the npna paibhga-nimitta.
3. Joy (pti): liking for the npna paibhga-nimitta.
4. Bliss (sukha): happiness about the npna paibhga-
nimitta.
mind on the npna paibhga-nimitta.
Practise until you can discern all fve at once in each
frst-jhna impulsion consciousness (javana-citta). Then
discern other mental formations, starting with either
consciousness (via), contact (phassa), or feeling
(vedan); whichever is most prominent. Discern the
remaining mental formations by adding one at a time:
frst one type, then two, then three, etc., until eventually
you see all thirty-four types of mental formation in each
frst-jhna impulsion consciousness.
After this, discern all the types of mental forma-
tion in each and every consciousness, that occurs in
a mind-door thought-process (manodvra-vthi), using
again the frst jhna.
A mind-door thought-process of the frst jhna
consists of a sequence of six types of consciousness:
The frst is the mind-door-adverting consciousness
(manodvrvajjana), with twelve mental formations. The
remaining fve, each with thirty-four mental forma-
tions, are: the preparatory consciousness (parikamma);
the access consciousness (upacra); the conformity con-
sciousness (anuloma); the change-of-lineage conscious-
ness (gotrabh); and fnally the uninterrupted sequence
of jhna impulsion consciousnesses (jhna-javana-citta).
166 167
To discern these, you must again re-establish the
frst jhna, such as the frst npna-jhna, emerge
from it, and again discern the bhavaga and npna
paibhga-nimitta together. When the nimitta appears
in the bhavaga, discern the jhna mind-door thought-
process that just occured. You discerrn each of the
different consciousnesses in the frst-jhna mind-door
thought-process, and their twelve or thirty-four types
of mental formation.
After this, discern the characteristic common to
all mentality (nma), all thirty-four mental formations,
which is to bend towards and adhere to the object.
You need to thus discern and analyse the mental-
ity of also the second, third, and fourth npna-jhnas,
as well as any other jhna of other meditation subjects
which you are able to attain, for example, repulsiveness,
white kasia, and lovingkindness.
If, however, you have only access concentration,
with four-elements meditation, you must begin your
discernment of mentality there: you cannot discern
the mentality of a jhna consciousness without jhna.
In that case, you must with four-elements meditation
re-establish access concentration, where the transpar-
ent form of your body sparkles and emits light. After
resting there for some time, turn to Vipassan, with a
refreshed and clear mind and discern the mentality of
that concentration. Having now discerned the different
thought-processes in all your previous Samatha practice,
be it access or jhana concentration, you now move on
to discern the different mental formations of a thought-
process of the sensual plane (kmvacara-vthi).
168 169
How You Discern Sensual Plane Thought-Processes
Wise and Unwise Attention
A thought-process of the sensual plane is either whole-
some or unwholesome. It depends on wise attention
(yoniso-manasikra) or unwise attention (ayoniso-manasikra).
Attention is the most important factor to determine
whether a sensual-plane consciousness is wholesome or
unwholesome.
If you look at an object and know it as materiality,
mentality, cause or effect, impermanence, suffering, non-
self, or repulsiveness, then your attention is wise atten-
tion, and the impulsion consciousness is wholesome.
If you look at an and see it as a concept, such as a
person, man, woman, being, gold, silver, or permanence,
happiness, or self, then your attention is unwise attention,
and the impulsion consciousness is unwholesome.
In exceptional cases, however, an impulsion con-
sciousness connected with a concept may be whole-
some, for example, when practising lovingkindness and
making offerings. You will see the difference when you
discern those thought-processes.
How You Discern Mind-Door Thought-Processes
To discern sensual plane thought-process, you should
start by discerning a mind-door thought-process, be-
cause there the types of consciousness are fewer.
To discern the mentality associated with a whole-
some mind-door thought-process of the sensual plane
(kmvacara-kusala-manodvra-vthi) you should frst
168 169
discern the mind-door, and look at the eye transparent-
element (cakkhu-pasda). When it appears in the mind-
door, a mind-door thought-process has taken place.
A wholesome mind-door thought-process of the
sensual plane consists of a sequence of three types of
consciousnesses. First, there is a mind-door-adverting
consciousness (manodvrvajjana), with twelve mental
formations; then seven impulsion consciousnesses (javana-
citta), with either thirty-four, thirty-three, or thirty-two
mental formations; and then two registration conscious-
nesses (tadrammaa-citta), with thirty-four, thirty-three,
thirty-two, twelve, or eleven mental formations.
You should discern repeatedly the mental formations
in the consciousness of that mind-door thought-process.
As you did the jhna mind-door thought-process, begin
with either consciousness, feeling, or contact. Discern the
mental formations by adding one at a time: frst one type,
then two, then three, etc., until eventually you are able to
see all the thirty-four, thirty-three or thirty-two types of
mental formations in each consciousness of a wholesome
mind-door thought-process of the sensual plane.
You need to thus discern the mind-door thought-
processes which take place when you look at each of
the eighteen types of real materiality, and ten types
of artifcial materiality examined when you discerned
materiality (rpa-kamahna).
How You Discern Five-Door Thought-Processes
Once you have fnished discerning the mind-door
thought-processes, you should go on to discern the
170 171
fve-door thought-processes, and start with the eye-
door thought-process.
To discern the mental formations of each con-
sciousness in an eye-door thought-process, you frst
discern the eye-door, then the mind-door, and then
both at once.
Then concentrate on the colour of a nearby group
of kalpas as it appears in both doors. At this point you
will discern frst an eye-door-, and then a mind-door
thought-process, both with the same object.
The eye-door thought-process consists of a
sequence of seven types of consciousness.
1. A fve-door-adverting consciousness (pacadvr-
vajjana) with eleven mental formations.
2. An eye consciousness (cakkhuvia) with eight
mental formations.
3. A receiving consciousness (sampaicchana) with
eleven mental formations.
4. An investigating consciousness (santraa) with
eleven or twelve mental formations.
5. A determining consciousness (vohapana) with
twelve mental formations.
6. Seven impulsion consciousnesses (javana-citta)
with thirty-four, thirty-three, or thirty-two mental
formations.
7. Two registration consciousnesses (tadrammaa-
citta) with thirty-four, thirty-three, thirty-two,
twelve, or eleven mental formations.
170 171
After this follows a sequence of bhavaga con-
sciousnesses, and then the three types of conscious-
ness of the mind-door thought-process, as described
before: the mind-door-adverting-, seven impulsion-,
and two registration consciousnesses.
Having discerned the above two series, discern
all the mental formations, beginning again with either
consciousness, contact, or feeling. Add one at a time,
until you see all the mental formations in each con-
sciousness.
You then discern the thought-processes of the
other four doors: the ear, nose, tongue, and body.
By this stage, you will have developed the ability
to discern mentality associated with wholesome con-
sciousnesses, and now need to discern it in unwhole-
some consciousnesses. To do this, you simply take the
same objects as you did for the wholesome conscious-
nesses, and instead pay unwise attention to them.
I do not have time to explain this in detail, but
hope the examples given here will be suffcient for you
to at least understand what is involved in discerning
mentality internally.
To summarise; you have so far completed the frst
three stages of discerning mentality, and have thus
discerned:
1. All the types of consciousness that occur internally.
2. Each and every mental formation in all the types
of consciousness.
3. The sequences of consciousnesses, that is, the
172 173
thought-processes (vthi) that occur at the six
sense-doors.
How You Discern External Mentality
The fourth stage is to now discern mentality also exter-
nally. Begin by discerning the four elements internally,
and then externally, in the clothes you are wearing. You
will see that your clothes break down into kalpas, and
that you are able to discern the eight types of material-
ity in each. They are temperature-produced nutritive-
essence-octad kalpas (utuja-ojahamaka-kalpa), and
the temperature they arise from is the fre-element in
each external kalpa.
You should alternate between the internal and
external materiality three or four times, and then with
the light of concentration, discern the external a little
farther away, such as the foor. You will also there be
able to discern the eight types of materiality in each
kalpa, and should again alternate between the internal
and external three or four times.
Gradually expand your feld of discernment to the
materiality in the building in which you are sitting, the
area around it, including the trees, etc., until you discern
all inanimate materiality externally.
You will see also transparent materiality in the
inanimate objects. It is the insects and other small ani-
mals in the trees, buildings, etc.
Then you go on to discern the external material-
ity of animate beings: the materiality of other living
beings.
172 173
You are thus discerning only their materiality, and
see that they are not a man, a woman, a person, or a
being, but only materiality. Discern all external materi-
ality at once, then all the different types of materiality
both internally and externally.
To do this, you should see the six basic types
of kalpa in an eye, the eye-decad-, body-decad-, sex-
decad-, and three nutritive-essence octad kalapas,
both internally and externally. As when you analysed
materiality, discern the ffty-four types of materiality,
but now both internally and externally. Do the same for
the remaining fve sense-bases, the remaining types of
materiality.
Having now discerned materiality completely, you
proceed to discern mentality internally and externally.
You discern mentality internally by again start-
ing with the mind-door, and then fve-door thought-
processes. Discern all their wholesome and unwhole-
some mental formations.
To do this externally, you instead discern another
beings eye- and mind-door. Then discern the thought-
processes that occur at both doors when the colour of a
group of kalpas appears in them. Do this many times,
internally and externally, and again for each of the
other four sense-doors.
If you are able to attain jhna, you should also dis-
cern the external jhna mind-door thought-processes.
Thus, you gradually extend your range of discern-
ment, until you can see materiality throughout the in-
fnite universe. You should discern likewise mentality,
until you can see it throughout the infnite universe.
174 175
Then you should discern them together throughout the
infnite universe.
Lastly, you defne all that mentality and materi-
ality with wisdom, seeing no beings, men, or women,
only mentality and materiality throughout the infnite
universe. This concludes the discernment of mentality
(nma-kammahna).
Having reached this stage in your meditation,
you will have developed concentration, and used it to
discern all twenty-eight kinds of materiality, and all
ffty-three kinds of mentality throughout the infnite
universe. My next talk will be about the next stage
of insight, which is the discernment of dependent-
origination (paiccasamuppda).
174 175
Question 5.1: The eight attainments (sampatti) make it
possible to attain the Knowledge of Analysing Mentality-
materiality (nmarpa-pariccheda-a), and to see
their subtle arising and passing-away, so as to become
disgusted with them, and attain the Path Knowledge
(maggaa). Are there, apart from this, other benefts
to the eight attainments?
Answer 5.1: There are fve benefts to jhna concentration:
As a blissful abiding here and now (dihadhamma-
sukha-vihra): Enjoying jhna happiness in this very
life. This refers especially to pure Vipassan arahants
(suddha-vipassan-ynika-arahant). A bhikkhus duty is
to learn the scriptures (pariyatti), to practise Vipassan
meditation, and to attain the four paths and four frui-
tions. That is what those pure Vipassan arahants have
done, so there is no more work for them to do. They
practise jhna concentration for no reason other than
the enjoyment of jhna bliss (jhna-sukha) in this very
life. This is the frst beneft of concentration.
Insight (vipassan-nisasa): Jhna concentration is
a support for insight-knowledge. With it, one can see
ultimate mentality-materiality and their causes clearly,
and discern their impermanent, suffering, and non-self
nature. This is the second beneft of concentration.
Psychic powers (abhi-nisasa): If one wants to
master the mundane psychic powers, like the recollec-
tion of past lives (pubbenivsnussati-abhi), the divine
176 177
eye (dibbacakkhu), the divine ear (dibba-sota), knowing the
mind of others (paracitta-vijnana), and the supernormal
powers (iddhividha), fying, walking on water, etc., one
must develop the ten kasias and eight attainments
(sampatti) in fourteen ways. This is the third beneft of
concentration.
A specifc existence (bhavavisesa-vahnisasa): If
one wants rebirth in a brahma realm after death, one
must develop concentration such as the ten kasia,
npna, lovingkindness jhnas. To be sure of rebirth
in a brahma realm means, however, that the jhna must
be maintained up to the moment of death. This is the
fourth beneft of concentration.
The beneft of cessation (nirodhnisasa): The
attainment of cessation (nirodha-sampatti), which is
the temporary cessation of consciousness (citta), mental-
concomitants (cetasika) and consciousness-produced
materiality (cittaja-rpa). Temporary means for a day
up to seven days, depending on ones prior determina-
tion (adhihna).
Only non-returners (angmi) and arahants can
attain cessation. Apart from when they are asleep, non-
returners and arahants never stop seeing the arising
and passing-away, or just passing-away of mentality-
materiality and their causes: all day, all night, for days,
months, and years. Sometimes they get disenchanted
and bored, and just do not want to see those passing-
away phenomena (bhaga-dhamma) anymore. But it is
not time for their Parinibbna yet, because their life
span is not over. Therefore, to stop seeing those phe-
nomena, they enter cessation.
176 177
Why do they never stop seeing those phenomena.
They have destroyed the hindrances opposite the jhna
factors, and have superior concentration. The concen-
trated mind sees ultimate phenomena (paramattha-
dhamma) as they really are, so it always sees ultimate
mentality-materiality as they really are, which is the
passing-away phenomena. When one enters cessation,
lets say for seven days, one does not see the passing-
away phenomena, because the consciousness and
mental-concomitants, which would have known the
passing-away phenomena, have now ceased.
To enter cessation, one must establish the frst
jhna, emerge from it, and discern the frst jhna
formations as impermanent, suffering, or non-self.
One must do the same progressively up to the base
of boundless-consciousness, the second immaterial
jhna (viancyatana-jhna). Then they must enter
the base of nothingness, the third immaterial jhna
(kicayatana-jhna). Then one emerges from that
jhna to make four determinations:
1. To emerge from the attainment of cessation after
a fxed time, for example, seven days.
2. To emerge from the attainment of cessation
should one be wanted by a Buddha.
3. To emerge from the attainment of cessation
should one be wanted by the Sagha.
4. That ones requisites not be destroyed by, for ex-
ample, fre.
After this, one enters the base of neither-perception-nor-
178 179
non-perception, the fourth immaterial jhna (nevasa-
nsayatana-jhna). After only one or two thought
moments in that attainment, one enters cessation for the
determined period, for example, seven days. One does
not see anything while in the attainment, because all
consciousness and mental-concomitants have ceased.
This is the ffth beneft of concentration.
While it is true that the concentration of the
eight attainments is a support to discerning mentality-
materiality and their causes, those eight attainments are
also themselves mentality, included under that section.
So if a meditator has discerned mentality-materiality and
their causes, including the eight attainments, as imper-
manent, suffering, and non-self, up to the Knowledge of
Equanimity Towards Formations (sakhrupekkh-a),
he can keep his discernment of the jhna formations
to only one of the eight attainments. This is yoking
(yuganaddha) Samatha and Vipassan together, like two
bullocks pulling one cart. It is another support for the
attainment of the Path, Fruition, and Nibbna.
Question 5.2: Which is easier and quicker for the attain-
ment of Nibbna: using theory to perceive imperma-
nence, suffering, and non-self, or using concentration
to discern ultimate phenomena (paramattha-dhamma)?
Answer 5.2: What is impermanence? Impermanence
is the fve aggregates (aniccanti pacakkhan-dh). This
defnition is mentioned in many commentaries. If
a meditator sees the fve aggregates clearly, he can
perceive impermanence, suffering, and non-self: no
178 179
problem. But without seeing the fve aggregates, how
can he perceive impermanence, suffering and non-self?
If he tries to do so without seeing the fve aggregates,
his Vipassan will be only reciting Vipassan; not true
Vipassan. Only true Vipassan produces the Path and
Fruition Knowledges.
What are those fve aggregates? The materiality-
aggregate, the feeling-aggregate, the perception-aggregate,
the formations-aggregate and the consciousness-
aggregate. The materiality-aggregate is the twenty-eight
types of materiality (rpa). The feeling, perception
and formations-aggregates are the ffty-two mental-
concomitants (cetasika). The consciousness-aggregate
is the eighty-nine types of consciousness (citta). The
twenty-eight types of materiality are what is called
materiality, and the ffty-two mental-concomitants
and eighty-nine types of consciousness are what is
called mentality. So, the fve aggregates and mentality-
materiality are then one and the same thing.
These are all ultimate mentality-materiality. If a
meditator sees those ultimate mentality-materiality, he
can practise to see the impermanent, suffering, and
non-self nature of these mentality-materiality. But if
he cannot discern ultimate mentality-materiality, how
can he practise Vipassan, since they and their causes
are the necessary objects of insight-knowledge? This is
true Vipassan. Only true Vipassan produces the Path
and Fruition Knowledges.
In the Mahsatipahna Sutta the Buddha taught
that to attain Nibbna there is only one way (ekyana): no
other way. What is the way? The Buddha said to practise
180 181
concentration frst, because a concentrated mind can
give rise to the seeing of ultimate mentality-materiality
and their causes. Again, a concentrated mind can give
rise to the seeing of impermanent, suffering, and non-
self nature of ultimate mentality-materiality and their
causes. But we cannot say which is the easier way. To
attain Nibbna quickly depends on prams.
For example, the Venerable Sriputta worked hard
for about two weeks to attain the arahant path and frui-
tion, whereas the Venerable Mahmoggallna worked
hard for only seven days to attain the arahant path and
fruition. Again, Bhiya Daruciriya attained the arahant
path and fruition by merely listening to a very short
discourse, Dihe dihamatta: In the seeing there is
only the seeing The speed with which they attained
arahantship was because of their prams. The Vener-
able Sriputta and the Venerable Mahmoggallna had
developed their prams for one incalculable (asakhy-
eyya) and a hundred thousand aeons (kappa), and Bhiya
Daruciriya had fulflled his prams for about one
hundred thousand aeons. The Venerable Sriputta and
Mahmoggallnas arahant paths were associated with
the Knowledge of Enlightenment of a Chief Disciple
(aggasvaka-bodhi-a), whereas Bhiya Daruciriyas
arahant path was associated with only the Knowledge
of Enlightenment of a Great Disciple (mahsvaka-bodhi-
a). The Knowledge of Enlightenment of a Chief Dis-
ciple is higher than the Knowledge of Enlightenment of
a Great Disciple. The speed with which they attained
arahantship did not depend on their aspirations, since
there is only one way to attain Nibbna.
180 181
Question 5.3: The round of rebirths (sasra) is with-
out beginning or end. Living beings are also infnite
in number, so those who have been our mother are
infnite too. How can we develop lovingkindness by
contemplating that all beings have been our mother?
Can we attain lovingkindness jhna (mett-jhna) by
contemplating that all beings have been our mother?
Answer 5.3: Lovingkindness meditation does not con-
cern the past and future. It concerns only the present.
So if we extend lovingkindness to the dead, we cannot
attain jhna. In the endless round of rebirths (sasra),
there may very well be no one who has not been our
father or mother, but lovingkindness meditation is not
concerned with the endless round of rebirths.
In the Karaniyamett Sutta, the Buddha said,
Mt yath niyaputtamyus ekaputtamanurakkhe;
evampi sabbabhtesu, mnasa bhvaye aparima.
This means that just as a mother with an only son
would give up even her life for him, so a bhikkhu
should extend lovingkindness to all beings. This is the
Buddhas instruction. Only an object of the present can
produce lovingkindness jhna (mett-jhna); not the
past or future. It is not necessary to consider that this
was our mother, this our father. If we extend loving-
kindness with the thought, May this person be well
and happy it will produce jhna. The attitude of a son
or mother cannot alone lead to jhna.
Question 5.4:
(The following questions are all covered by the same
answer.)
182 183
1. Was there a bodhisatta during the Buddhas time?
If so, did he attain any path or was he just a worldling
(puthujjana)?
2. Why can a noble one (ariya) not become a bodhisatta?
3. Can a disciple (svaka) change to become a bodhi-
satta? If not, why not?
4. When by following the Sayadaws teaching one is able
to attain the Path and Fruition Knowledges of Stream-
Entry (sotpatti-maggaa and sotpatti-phalaa), can
one choose to not do so, because of a desire and vow to
practise the bodhisatta path?
Answer 5.4: One can change ones mind before attain-
ing a path or fruition. One cannot change ones mind
after attaining a path or fruition, because as taught by
the Buddha in many suttas the path is a law of nature
(sammatta-niyma). The fxed law says: the Stream-
Entry Path (sotpatti-magga) produces the Stream-Entry
Fruition (sotpatti-phala); after which one can progress
to the once-returner stage (sakadgmi), but not regress
to the worldling stage (puthujjana); once-returner can
progress to the non-returner stage (angmi), but not
regress to the stream-enterer or worldling stage; a
non-returner can progress to the arahant stage, but not
regress to the once-returner, stream-enterer or world-
ling stage; an arahant attains Parinibbna at death,
and cannot regress to the lower noble stage, worldling
stage, or any other stage. Arahantship is the end. This
is a law of nature (sammatta-niyma). Referring to the
arahantship, the Buddha said many times: Ayamantim
182 183
jti natthidani puna bhavti: This is the last rebirth, now
there is no new rebirth.
This means that one cannot change ones mind
and decide to become a bodhisatta after having attained
a path or fruition.
Moreover, one cannot change ones mind after
having received a defnite prophecy from a Buddha
or arahant. But not after receiving a defnite prophecy
from a Buddha or arahant. The Visuddhimagga gives an
example of a Mahthera who changed his mind. He
was expert in the four foundations of mindfulness, had
Equanimity Towards Formations, and had never per-
formed bodily or verbal action without mindfulness.
At the time near his death, a large number of people
gathered, because they thought he was going to attain
Parinibbna, but he was in fact still a worldling. The
Mahthera wanted to see Arimetteyya Buddha, and
become an arahant in Arimetteyya Buddhas dispensa-
tion. He had developed Samatha-Vipassan prams up
to the Knowledge of Equanimity Towards Formations.
Then his disciple informed him that many people
had gathered, because they thought he was going to
attain Parinibbna. So the Mahthera said, Oh, I had
wanted to see Arimetteyya Buddha. But if there is a
large assembly, then let me meditate. So he practised
Vipassan, and now that he had changed his mind, he
very soon attained arahantship.
During the Buddhas time there was no men-
tion of a defnite prophecy to a bodhisatta except for
Arimetteyya bodhisatta, who was a bhikkhu named
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Ajita. The Tipiaka does not say either when the Buddha
who follows Arimetteyya Buddha will arise, so we
cannot say how many bodhisattas there were during
the Buddhas time.
Question 5.5: Is it possible to practise the path to libera-
tion (vimuttimagga) and the path of bodhisatta at the
same time? If so, what is the method?
Answer 5.5: Liberation (vimutti) means escape from de-
flements or the round of rebirths. So when a bodhisatta
becomes a Buddha, he escapes from the round of re-
births at his Parinibbna. If you try to attain arahantship
and succeed, you will, as a disciple (svaka), also escape
from the round of rebirths at your Parinibbna.
So a person cannot become a Buddha as well as
a disciple. He must choose either one or the other, but
they both escape from the round of rebirths when they
attain arahantship. The way to attain the arahant path
is the fnal path to liberation (vimuttimagga).
Question 5.6: Is this method [of meditation] for libera-
tion only, or is it also for the bodhisatta way?
Answer 5.6: It is for both. In a previous talk, I explained
that Sakyamuni Buddha was a bhikkhu in nine of his
past lives. If we look at his practice in those nine lives, we
see the three trainings: virtuous conduct (sla), concen-
tration (samdhi), and wisdom (pa). The bodhisatta
was able to practise the eight attainments, fve mundane
psychic powers, and Vipassan up to the Knowledge of
Equanimity Towards Formations.
184 185
Now you are also developing Samatha-Vipassan
meditation based on virtuous conduct. When you have
practised the three trainings up to the Knowledge of
Equanimity Towards Formations, you can choose either
way. If you want liberation you can choose to go to
Nibbna; if you want to become a bodhisatta you can
choose the bodhisatta way: No problem.
Question 5.7: Do all the good and bad kammas of an
arahant mature prior to his Parinibbna?
Answer 5.7: Not all. Some good and bad kamma may
produce their results when they mature. If they do not
mature they do not produce a result, and are lapsed
kamma (ahosi-kamma), kamma that no longer bear any
fruit. For example, the unwholesome kamma of one of
the Venerable Mahmoggallnas past lives produced
its results just before his Parinibbna. In one of his past
lives he had tried unsuccessfully to kill his blind par-
ents. Due to that unwholesome kamma, he suffered in
hell for many thousands of years, and when he escaped
from hell, he was killed in about two hundred lives. In
each of those lives his skull was crushed. In his last life
too, every bone in his body was crushed, including his
skull. Why? The unwholesome kamma had matured.
Unless unwholesome and wholesome kammas have
matured, they do not produce any result. They are
kamma by name only.
Question 5.8: After his enlightenment, did the Buddha
say, Originally all beings have the Tathgatas wisdom
and other qualities?
186 187
Answer 5.8: Now you have accepted that Sakyamuni
Buddha attained enlightenment. You should consider
whether the Tathgatas qualities of enlightenment are
present in all beings, especially in yourself. Do you
possess any of the Tathgatas qualities?
Question 5.9: Is the arahants perception of voidness
(suata) in his own fve aggregates the same as his
perception of voidness in outside inanimate things? Is
Nibbna the same as entering voidness?
Answer 5.9: The perception of voidness in ones fve
aggregates and in outside inanimate things is the
same.
Nibbna was given the name voidness (suat)
because of the path. When a meditator knows forma-
tions (sakhra-dhamma) as non-self, and if at that time
he sees Nibbna, his Path Knowledge is called the void
liberation (suat-vimokkha). Just like the path is called
the void liberation, so the object of the path, which is
Nibbna, is also called voidness. Here the void libera-
tion is to escape from the deflements by seeing the non-
self nature of formations.
Question 5.10: Are all suttas taught by the Buddha only?
Answer 5.10: Most of the suttas in the Tipiaka are
taught by the Buddha. A few suttas are said to be taught
by disciples like the Venerable Sriputta, the Venerable
Mahkaccyana, and the Venerable nanda. But the
suttas taught by disciples have the same meaning as had
they been taught by the Buddha. This is evident when
the Buddha in some of the suttas gives his approval
186 187
by uttering: It is good (sdhu), for example, in the
Mahkaccyana Bhaddekaratta Sutta (Mahkaccyana
and One Fortunate Night), of the Majjhima Nikya
(Middle Length Discourses).
Question 5.11: Since we cannot see the Buddha while
in concentration, can we see the Buddha by psychic
powers to discuss Dhamma with him?
Answer 5.11: No, you cannot. One of the psychic powers
is called recollection of past lives (pubbenivasanussati).
If a meditator possesses this psychic power, and met a
Buddha in one of his past lives, he can see that as a past
experience only, not as a new experience. If Dhamma
was discussed, there will be only old questions and
answers; there cannot be new questions and answers.
This is the psychic power of recollecting past lives.
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Talk 6
How You See the Links of
Dependent-Origination
Introduction
In my last talk, I explained how to discern mentality
(nma), and in the talk before that, how to discern the
different types of materiality (rpa). If you are able to
discern mentality and materiality in the way I described,
you will also be able to discern the causes of mentality
and materiality. This means discerning dependent-
origination (paiccasamuppda). Dependent-origination
is about how causes and effects operate over the three
periods of past, present, and future.
The Buddha taught four methods to discern
dependent-origination, according to the character of
his listeners, and there is a ffth method taught by the
Venerable Sriputta, and recorded in the Paisambhid-
magga (Path of Discrimination). It would take some time to
explain the many methods in detail, so I shall illustrate
only the two methods I teach most often to meditators.
They are the Venerable Sriputtas ffth method, and then
what is called the frst method, taught by the Buddha, in
for example, the Section on Causation (Nidna-Vagga)
in the Kindred Sayings (Sayutta Nikya), and the
Greater Discourse on Causation (Mahnidna Sutta)
in the Long Discourses (Dgha Nikya).
Both methods involve discerning the fve aggre-
gates (khandha) of the present, of the past, and of the
188 189
future
7
, discerning which of them is cause and which is
effect. When you can do this, you can also learn how to
discern dependent-origination in the other ways taught
in the suttas and commentaries.
The Three Rounds of Dependent-Origination
The twelve links of dependent-origination (paiccasamup-
pda) can be said to comprise three rounds (vaa):
1. The round of deflements (kilesavatta):
ignorance (avijj)
craving (tah)
clinging (updna)
2. The round of kamma (kammavaa):
volitional formations (sakhr)
kamma-process becoming (kammabhava)
3. The round of results (vipkavaa):
consciousness (via)
mentality-materiality (nmarpa)
six sense-bases (sayatana)
contact (phassa)
feeling (vedan)
7. Editor: The psychic power, Recollection of Past Lives (Pubbe-
nivsnussati Abhia) enables you to see: 1) Supramundane
states (lokuttaradhamma), the four path consciousnesses and
the four fruition consciousnesses; 2) The fve aggregates of
clinging (pacupdnakkhandh); 3) Clan, appearance, food,
pleasure and pain etc.; 4) Concepts such as names and race.
The Venerable Pa-Auk Sayadaw is not speaking here of that
psychic power. He is speaking of insight (Vipassan) power,
which enables you to see only the fve aggregates of cling-
ing. (ref. Khandhavagga Ahakath, 79)
190 191
(The Sayadaw says that birth, and ageing and death
are the same as consciousness, mentality-materiality,
six sense-bases, contact and feeling.) The round of
deflements is the cause for the round of kamma,
which causes the round of results. The discernment of
dependent-origination involves seeing this sequence,
and starts with discernment of the past.
How You Discern the Past
To discern the past, you begin by making an offering of
either candles, fowers, or incense at a pagoda, or to a
Buddha image. You should make a wish for the rebirth
you desire, for example, to become a monk, nun, man,
woman, or deva.
Afterwards, you should go and sit in meditation,
develop concentration, and discern in turn internal
and external mentality and materiality. This is neces-
sary, because if you cannot discern external mentality
and materiality, you will have great diffculty discern-
ing past mentality and materiality. That is because
the discernment of external mentality and materiality
is similar to the discernment of past mentality and
materiality.
Then you should discern the mentality and
materiality that occurred at the time of making the
offering at the pagoda or Buddha image, as if they
were an external object. When doing this, an image
of yourself at the time of offering appears. You should
discern the four elements in that image.
When the image breaks into kalpas, discern all
190 191
the types of materiality in the six doors, especially the
ffty-four types in the heart-base. Then you will be able
to discern the bhavaga consciousnesses, and the mind-
door thought-processes that that arise in-between. You
should discern those mind-door thought-processes
backwards and forwards, and fnd the deflement-round
(kilesavaa) mind-door thought-process with twenty
mental formations, and kamma-round (kammavaa)
mind-door thought-process (manodvra-vthi) with thirty-
four mental formations.
Let me illustrate with a practical example: the case
of making an offering of candles, fowers, or incense
to a Buddha image, and making a wish to be reborn to
become a monk.
In this case, ignorance is to deludedly think that
a monk is an ultimate reality; craving is the desire and
longing for life as a monk; and clinging is the attach-
ment to life as a monk. These three, ignorance, craving,
and clinging, are all found in the consciousness that
makes up the round of deflements (kilesa-vaa).
If, instead of making a wish to be reborn to become
a monk, you had made a wish to be reborn to become
a woman, then the ignorance would be to deludedly
think that a woman is an ultimate reality; craving
would be the desire and longing for life as a woman;
and clinging the attachment to life as a woman.
In the examples, volitional formations (sakhra)
are the wholesome intentions (kusala-cetan) of the
offering, and kamma is their force of kamma. Both are
found in the consciousnesses that make up the kamma
round of dependent-origination.
192 193
When you are thus able to discern the mentality
and materiality of the deflement- and kamma-round of
the recent past, you should go back to the more distant
past time previous to the offering, and in the same way
discern the mentality and materiality. Then go back a
little further again, and repeat the process. In this way,
you discern the mentality and materiality of one day ago,
one week ago, one month ago, one year ago, two years
ago, three years ago and so on. Eventually you will be
able to discern right back to the mentality-materiality
of the rebirth-linking consciousness (paisandhi-citta)
which arose at the conception of this life.
By looking for the causes of conception, you
go back even further, and see either the mentality-
materiality of the time near death in the previous life,
or the object of the near-death impulsion-consciousness
(marasanna-javana-citta).
There are three possible objects for the near death
impulsion:
1. Kamma; again having the thoughts that pro-
duced a particular good or bad action in the past,
for example, an offering.
2. Kamma sign (kamma-nimitta); for example, a
pagoda, a monk, fowers, or an object offered.
3. Rebirth sign (gati-nimitta); the place where you
will be reborn. For a human rebirth it is the future
mothers womb, and is usually red like a red
carpet.
If you discern the mentality-materiality near death, you
192 193
will also discern the object of the near death impulsion,
be it kamma, kamma sign, or rebirth sign. This object
appears because of the force of kamma which produced
the rebirth-linking consciousness (paisandhi-citta). When
you discern this, you are able to discern also the volitional
formations and kamma that produced the resultant aggre-
gates of this life, and the preceding ignorance, craving, and
clinging. After that, you should discern the other mental
formations of that kamma- and deflement-round.
Examples
To make this clearer, let me give an example of what one
meditator was able to discern. When she discerned the
mentality-materiality at the time near death, she saw the
kamma of a woman offering fruit to a Buddhist monk.
Then, beginning with the four elements, she further
examined the mentality-materiality of that woman, and
found that the woman was a very poor and uneducated
villager, who had refected on her state of suffering, and
had made an offering to the monk, with the wish for
life as an educated woman in a large town.
In this case, ignorance (avijj) is to deludedly think
that an educated woman in a large town is an ultimate
reality; the desire and longing for life as an educated
woman is craving (tah); the attachment to life as an
educated woman is clinging (updna). The wholesome
intentions (kusala-cetan) to offer fruit to a Buddhist
monk are the volitional formations (sakhra), and the
kamma is their force of kamma.
In this life the meditator is an educated woman
in a large town in Myanmar. She was able to directly
194 195
discern with right view, how the kammic force of
offering fruit in her past life produced the resultant fve
aggregates of this life.
The ability to discern causes and effects in this
way is called the Knowledge of Discerning Cause and
Condition (paccaya-pariggaha-a).
Here is a slightly different example. A man dis-
cerned that around the time of the near death impulsion
(marasanna-javana-citta), there were four competing
kammas. One was the kamma of teaching Buddhist
texts, another teaching dhamma, another practising
meditation, and fnally one teaching meditation. When
he investigated which of the four kammas had caused
the resultant fve aggregates of this life, he found that
it was the kamma of practising meditation. When
he further investigated, to discern which meditation
subject had been practised, he saw it was Vipassan
meditation, seeing the three characteristics, imperma-
nence (anicca), suffering (dukkha), and non-self (anatta)
in mentality-materiality. With further investigations, he
saw that before and after each meditation sitting, he
had made the wish to be reborn as a human male, to
become a monk, and be a monk who disseminates the
Buddhas teachings.
In this case, ignorance is to deludedly think that
a man, a monk, or a monk who disseminates the
Buddhas teachings is an ultimate reality. Craving is
the desire and longing for it, and clinging is the attach-
ment to it. Volitional formations are the acts of practis-
ing Vipassan meditation, and kamma is their force of
kamma.
194 195
When you are able to discern your immediate past
life in this way, and are able to see the fve causes in the
past life, ignorance, craving, clinging, volitional forma-
tions, and kamma, and their fve results in the present
life, the rebirth-linking consciousness (paisandhi-citta),
mentality-materiality, the six sense-bases, contact, and
feeling, you need to in the same way discern progres-
sively back to the second, third, fourth, and as many lives
back as you can. Should you discern a past-, or future life,
in the brahma realm, you will see only three sense-bases,
eye, ear and mind, in contrast to the six sense-bases you
see in the human-, and deva realms.
How You Discern the Future
Once the power of this insight-knowledge has been de-
veloped by discerning the causes and effects through
those past lives, you can, in the same way, discern the
causes and effects in future lives. The future you will
see, and which may still change, is the result of both
past and present causes, one of which is the medita-
tion you are doing. To discern the future, you begin
by discerning the present materiality-mentality, and
then look into the future until the time of death in this
life. Then either the kamma, kamma sign, or rebirth
sign will appear, because of the force of a particular
kamma you performed in this life. You will then be able
to discern the rebirth-linking mentality-materiality to
be produced in the future life.
You must discern as many lives into the future
as it takes till ignorance ceases without remainder.
This happens with the attainment of the arahant path
196 197
(arahatta-magga), that is, your own attainment of ara-
hantship. You should then continue discerning into the
future, until you see that the fve aggregates, mentality-
materiality, cease without remainder, that is, at the end
of the arahant life, at your own Parinibbna. Thus you
will have looked into the future, and seen the complete
cessation of phenomena (dhamma).
Discerning the fve aggregates of the past, present,
and future, and also discerning their causal relation,
is what I call the ffth method. Having completed the
ffth method, you can now learn what is called the frst
method, the one taught by the Buddha.
The frst method of discerning dependent-
origination (paiccasamuppda) goes over three lives, and
in forward order. It begins with the causes in the past
life, that is, ignorance and volitional formations. They
cause the results in the present life: the rebirth-linking
consciousness, mentality-materiality, the six sense-
bases, contact, and feeling. There are then the causes
in this life, craving, clinging, and becoming, which
cause the results of birth, ageing, death, and all forms
of suffering in the future life.
You have to look for ignorance, craving and
clinging in the deflement round, see how it causes
the kamma round, and how the kammic force of the
kamma round in turn causes the fve aggregates of
conception.
That concludes my brief explanation of how to
discern dependent-origination according to the ffth
and frst methods. There are many more details which
you can learn by practising with a proper teacher.
196 197
Question 6.1: How should a meditator who practises
mindfulness-of-breathing (npnasati) but cannot see
a nimitta check himself physically and mentally, so that
he can improve and enter jhna? In other words, what
are the conditions needed to have a nimitta?
Answer 6.1: Constant practice is necessary in all types
of meditation. In mindfulness-of-breathing you should
be mindful of the breath in every bodily posture, and
be so with respect. Walking, standing or sitting, take
no objects apart from the breath; that is, you should
watch only the breath. Try to stop thinking; try to stop
talking. If you try continuously in this way, your con-
centration will slowly improve. Only deep, strong and
powerful concentration can produce a nimitta. Without
a nimitta, especially the paibhga-nimitta, one cannot
attain jhna, because the npna jhnas object is the
npna paibhga-nimitta.
Question 6.2: Does the sitting posture affect the ability
for beginners to concentrate, and enter jhna? There are
many meditators who sit on a small stool to meditate;
can they enter jhna?
Answer 6.2: The sitting posture is best for beginners.
But those who have enough prams in mindfulness-
of-breathing can enter jhna in any posture. A skilled
meditator can also enter jhna in any posture. So they
can go into jhna sitting on a stool or chair.
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The Venerable Sriputta and the Venerable Subhti
are examples of this. The Venerable Sriputta was expert
in the attainment of cessation (nirodha-sampatti). When
he went for alms in the village, he always entered the
attainment of cessation at every house, before accept-
ing their offerings. He accepted the offerings only after
having emerged from the attainment of cessation. That
was his nature.
The Venerable Subhti was expert in loving-
kindness meditation. He entered the lovingkindness
jhna also at every house before accepting the offer-
ings. After emerging from the lovingkindness jhna
he accepted the offerings. Why did they do this? They
wanted the donor to get maximum beneft. They
knew that if they did this, immeasurable and superior
wholesome kamma would occur in the donors thought-
process. They had such lovingkindness for the donors
to want to do this. Thus they were able to enter an
attainment while in the standing posture.
Question 6.3: What is the object of the fourth npna
jhna? If there is no breath in the fourth jhna, how can
there be a nimitta?
Answer 6.3: There is still a paibhga-nimitta in the
fourth npna jhna, although there is no in-and-out-
breath. That npna paibhga-nimitta arose from
the ordinary, natural breath. This is why the object
is still the in-and-out-breath (asssa-passsa). It is ex-
plained in the Paisambhidmagga commentary, and
Visuddhimagga sub-commentary.
198 199
Question 6.4: Can one enter an immaterial jhna attain-
ment (arpa-jhna-sampatti), or practise lovingkindness
meditation directly from mindfulness-of-breathing?
Answer 6.4: One cannot enter an immaterial jhna at-
tainment directly from the fourth npna jhna. Why
not? Immaterial jhnas, especially the base of bound-
less-space jhna (ksnacyatana-jhna), are attained
by removing a kasia object. One cannot attain the
base of boundless-space jhna without removing a
kasia object. After removing the kasia object and
concentrating on the space (ksa), the object of the
base of boundless-space jhna will appear. When one
sees the space, one must extend it gradually, and when
it extends in every direction, the kasia object will
have disappeared. One must extend the space further
out to the boundless universe. That is the object of the
base of boundless-space jhna; which in its turn is the
object of the base of boundless-consciousness jhna
(viacyatana-jhna); the absence of the base of
boundless-space jhna is the base of nothingness jhna
(kicayatana-jhna); which is fnally the object of
the base of neither-perception-nor-non-perception jhna
(nevasansayatana-jhna). So the four immaterial
jhnas are based on a fourth kasia jhna, and its
object. Without removing the kasia one cannot go
to the immaterial jhnas. So if a meditator practises
mindfulness-of-breathing up to the fourth jhna, and
then wants to go to immaterial jhnas, he should frst
practise the ten kasias up to the fourth jhna. Only
then can he go on to the immaterial jhna.
200 201
If he wants to practise lovingkindness meditation
(mett-bhvan) from the fourth npna jhna he can
do so; no problem. He must see the person who is the
object of lovingkindness with the light of the fourth
npna jhna. If his light is not strong enough it may
be a little bit problematic. But that is exceptional. If
after the fourth kasia jhna, especially the fourth
white kasia jhna, he practises lovingkindness he may
succeed quickly. That is why we teach white kasia
meditation before lovingkindness meditation.
Question 6.5: How can one decide oneself when to die,
that is, choose the time of ones death?
Answer 6.5: If you have practised mindfulness-of-
breathing up to the arahant path, you can know the
exact time of your Parinibbna. The Visuddhimagga
mentions a Mahthera who attained Parinibbna while
walking. First he drew a line on his walking path, and
then told his fellow-meditators that he would attain
Parinibbna when reaching that line, and it happened
exactly as he had said. For those who are not arahants,
if they have practised dependent-origination (paicca-
samuppda), the relationship between causes and ef-
fects of the past, present and future, they can also know
their life span, but not exactly like the Mahthera I just
mentioned. They do not know the exact time, maybe
only the period in which they will die.
But these people die, and attain Parinibbna, accord-
ing to the law of kamma; not according to their own wish.
There is a stanza uttered by the Venerable Sriputta:
200 201
Nbhinandmi jvita nbhinandmi maraa;
klaca paikakhmi, nibbisa bhatako yath.: I do not
love life, I do not love death, but await the time of
Parinibbna, like a government servant who waits for
pay-day.
To die when one desired to do so is called death
by desire (adhimutti-maraa). This can usually brought
about by matured bodhisattas only. Why they do so?
When they are reborn in the celestial planes, where
there is no opportunity to develop their prams, they
do not want to waste time, so sometimes they decide
to die, and take rebirth in the human world, to develop
their prams.
Question 6.6: If one day we were to die in an accident,
for example in an air crash, could our mind at that time
leave so that we would not have any bodily pain? How?
Can one, depending on the power of ones meditation,
be without fear at that time, and be liberated? What
degree of concentration is required?
Answer 6.6: The degree of concentration required
is that of the psychic power of supernormal powers
(iddhividha-abhi). With those powers you can escape
from danger, but not if you have a matured unwhole-
some kamma ready to produce its result. You should
remember the case of Venerable Mahmoggallna. He
was expert in psychic powers, but on the day when his
unwholesome kamma matured he could not enter jhna.
This was not because of deflements or hindrances, it
was only because of his matured unwholesome kamma.
202 203
That is why the bandits were able to crush his bones
to the size of rice grains. Thinking he was dead, the
bandits left, and only then could he enter jhna again,
and regain his psychic powers. He made a determina-
tion (adhihna) that his body should become whole
again, and then went to request the Buddha for per-
mission to attain Parinibbna. Then he returned to his
Kalasila Monastery, and attained it there. His matured
unwholesome kamma had frst produced their result,
after which they lost their power, and only then could
he regain his psychic powers.
Thus, if you have no unwholesome kamma about
to mature, and have psychic powers, you can escape
from an air crash. But ordinary jhna concentration, and
insight-knowledge, cannot save you from such danger.
We can in fact say that the reason why one meets with
this type of accident in the frst place may be that ones
unwholesome kamma is about to mature.
The mind cannot leave the body, because the mind
arises dependent upon one of the six bases. The six bases
are the eye transparent-element, the eye-base: the ear
transparent-element, the ear-base; the nose transparent-
element, the nose-base; the tongue transparent-element,
the tongue-base; the body transparent-element, the
body-base; and the bhavaga mind door, the mind-
base. These six bases are in your body. A mind cannot
arise in this human world without a base. This is why
the mind cannot leave the body.
We can, however, suggest that if you have jhna,
you should at the time of danger quickly enter it. That
means you need to have fully developed the mastery of
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entering jhna. If you enter jhna at the time of danger,
then that wholesome kamma may save you, but we
cannot say for sure. If you die while in jhna, if you
are in jhna at the moment of death, you may go up to
one of the brahma realms.
If you are skilled at Vipassan, then you should
practise it at the time of danger. You should discern the
impermanent (anicca), suffering (dukkha), and non-self
(anatta) nature of formations (sakhra-dhamma). If you
can practise Vipassan thoroughly before death takes
place, you may attain one of the paths (magga) and
fruitions (phala), and reach a happy plane after death.
But if you attain arahantship, you attain Parinibbna.
Should you, however, not have psychic powers, nor
jhna, nor be able to practise Vipassan, you can still
escape, due to good kamma alone. If you have good
enough kamma, which ensures a long life, there may
also be a chance to escape from this danger, just like
Mahjanaka bodhisatta.
Question 6.7: After attaining the path and fruition, a
noble (ariya) does not regress to be a worldling (puthuj-
jana), this is a law of nature (sammatta-niyma). Similarly,
one who has received a defnite prophecy cannot
abandon his bodhisatta practice. This too is a law of
nature. But the Buddha proclaimed that everything is
impermanent
8
. Are these laws of nature in accordance
with the law of impermanence?
8. Editors note: The Buddha did not say: Everything is im-
permanent; the Buddha said: All conditioned things are
impermanent. (The Dhammapada. verse 277)
204 205
Answer 6.7: Here you should understand what is
fxed and what is permanent. The law of kamma says
unwholesome kammas (akusala-kamma) produce bad
results, and wholesome kammas (kusala-kamma) pro-
duce good results. This is a fxed law, an eternal law
of nature. Does that mean that the wholesome kamma
and unwholesome kammas are permanent (nicca)?
Please think about it.
If the wholesome kammas are permanent then
consider this: Now you are listening to Dhamma
concerning the Buddha Abhidhamma. This is called
wholesome kamma of listening to Dhamma (Dhamma-
svana-kusala-kamma). Is it permanent? Please think
about it.
If it were permanent, then during your whole life
you would have only this kamma, no other. Do you
understand? Wholesome kammas produce good results
and unwholesome kammas produce bad results. This is
a fxed law, but it does not mean that the kammas are
permanent. Wholesome intentions (kusala-cetan) and
unwholesome intentions (akusala-cetan) are kamma.
As soon as they arise they pass away; that is their
impermanent nature. That is their nature. But the force
of kamma, the capacity to produce the results of kammas,
still exists in the mentality-materiality process.
Suppose there is a mango tree. Now there is no
fruit on the tree, but it is certain that one day it will bear
fruit. This is a fxed law, an eternal law of nature. You
can say the capacity to produce fruit exists in the tree.
What is that capacity? If we study the leaves, branches,
bark and stems we cannot see it, but that does not mean
204 205
it does not exist, because one day that tree will produce
fruits. In the same way we do not say wholesome and
unwholesome kammas are permanent. We say the force
of kamma exists in the mentality-materiality process
as a capacity, and that one day, when the force has
matured, it will produce its result.
Let us now discuss the fxed law (sammatta-niyma).
We say path and fruition dhammas are dhammas of a
fxed law, but we do not say they are permanent (nicca).
They are also impermanent (anicca), but the force of
Path Knowledge exists in the mentality-materiality
process of those who have attained a path, fruition, and
Nibbna. The existence of that force is called a fxed
law. That force can produce higher and higher fruits,
but cannot produce lower fruits. This is also a fxed law.
Here you should think about this: To attain arahantship
is not easy. You have to practise with great effort; strong,
powerful perseverance is necessary. For example, in his
last life our Sakyamuni bodhisatta practised very hard,
for over six years to attain arahantship associated with
Omniscient Knowledge (sabbauta-a). You can
imagine how hard it was. So if after attaining arahant-
ship with enormous diffculty, he became a worldling
(puthujjana) again, what would be the fruit of the prac-
tice? You should think about this carefully.
In this connection, I would like to explain when
a bodhisatta can receive a defnite prophecy.
Manussatta ligasampatti, hetu satthradassana;
pabbajj guasampatti, adhikro ca chandat;
Ahadhammasamodhn abhinhro samijjhati.
206 207
He can receive a defnite prophecy when the following
eight conditions are fulflled:
1. Manussatta: he is a human being.
2. Ligasampatti: he is a male.
3. Hetu (cause or root): he has suffcient prams to
attain arahantship while listening to a Buddha
utter a short stanza related to the Four Noble
Truths. That means, he must have practised
Vipassan thoroughly up to the Knowledge of
Equanimity of Formations (sakhrupekkh-a).
4. Satthradassana (sight of the Master): he meets a
Buddha
5. Pabbajj (going forth): he has gone forth as a
hermit or a bhikkhu.
6. Guasampatti (possession of qualities): he has
acquired the eight attainments (sampatti) and
fve mundane psychic powers (abhia).
7. Adhikro (extreme dedication): he has suffcient
prams to receive a defnite prophecy from a
Buddha. That means he must in previous lives
have practised the prams necessary for attaining
Omniscient Knowledge (sabbauta-a). In other
words, he must have sowed the seeds of know-
ledge (vijj) and conduct (caraa) for Omniscient
Knowledge in a previous Buddhas dispensation.
According to the Yasodhar Apadna, the future
prince Siddhattha had made the wish to attain,
and the future princess Yasodhar had made the
206 207
wish to help him attain, Omniscient Knowledge in
the presence of many billions of Buddhas, and had
developed all the prams under their guidance.
8. Chandat (strong desire): he has a suffciently
strong desire to attain Omniscient Knowledge.
How strong is that desire? Suppose the whole
world were burning charcoal. If someone told
him that he would attain Omniscient Knowledge
by crossing the burning charcoal from one end to
the other, he would go across the burning charcoal
without hesitation. Here I ask you: Would you go
across that burning charcoal? If not the whole
world, then if just from Taiwan to Pa-Auk it were
all burning charcoal, would you go across it? If
it were certain that one could attain Omniscient
Knowledge that way, the bodhisatta would go
across that burning charcoal. That is the strength
of his desire for Omniscient Knowledge.
If these eight factors are present in a bodhisatta he will
certainly receive a defnite prophecy from a Buddha.
They were present in our Sakyamuni bodhisatta, when
he was the hermit Sumedha, at the time of Dpakara
Buddha. That is why he received a defnite prophecy
from Dpakara Buddha with the words: You shall
attain Omniscient Knowledge after four incalculables
(asakhyeyya) and a hundred thousand aeons (kappa),
and shall bear the name of Gotama.
Now, what does it mean that the prophecy is def-
nite? It is defnite because it cannot be changed. That
does not mean it is permanent. Dpakara Buddhas
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mentality-materiality were impermanent. Sumedhas
mentality-materiality were also impermanent. This is
a fact, but the force of kamma, especially the kammic
force of his prams, could not perish so long as he
has not attained Omniscient Knowledge. Dpakara
Buddhas words, that is the defnite prophecy, also
could not be changed, and could not be false. If those
words were changed so that the defnite prophecy was
not true, then there would be another problem, namely
that a Buddha would have uttered false speech. A
Buddha gives a defnite prophecy only when he sees
that the above eight conditions have been fulflled. For
example, if a person skilled in agriculture saw a banana
tree under the right conditions, he would be able to tell
you that the tree was going to bear fruit in four months.
Why? Because he was skilled in agriculture, and he saw
fowers and small leaves growing out from the tree. In
the same way, when someone has fulflled the eight
conditions, a Buddha can see that he will attain the fruit
of Omniscient Knowledge, that is why he can make a
defnite prophecy.
At the time of Dpakara Buddha, our Sakyamuni
bodhisatta was the hermit Sumedha, and a worldling
(puthujjana). As Prince Siddhattha, before attaining
enlightenment he was still a worldling. Only after his
enlightenment did he become Sakyamuni Buddha. After
attaining the arahant path associated with Omniscient
Knowledge, he could not change his arahant path; this
is a law of nature (sammatta-niyma). Here the law of
nature means that the result of that arahant path cannot
change. This does not mean that the arahant path is per-
208 209
manent. It means that its result comes because of a force
of kamma which cannot change. What does this mean
exactly? It means that it is certain the arahant path will
produce arahant fruition, and certain that it will destroy
all the deflements, all the unwholesome kamma and
all the wholesome kamma, which would otherwise
have produced their result after the Parinibbna. This
law of kamma is called a law of nature and cannot be
changed. So a law of nature and a defnite prophecy are
not contrary to the law of impermanence.
Here again, I wish to make a further comment.
Making an aspiration or wish alone is not enough
to attain Omniscient Knowledge. When bodhisattas
receive a defnite prophecy, the eight conditions must
already be fulflled. Moreover, a defnite prophecy
alone cannot produce Buddhahood. Even after the
defnite prophecy, they must continue to perfect the
ten prams on the three levels: as ten basic prams
(pram), giving up sons, daughters, wives and external
property; as ten medium prams (upapram), giving
up their limbs and organs, such as eyes and hands; and
as ten superior prams (paramattha-pram), giving up
their lives: altogether there are thirty prams. If we
summarise them we have just: giving (dna), virtuous
conduct (sla), and mental cultivation (bhvan) through
Samatha and Vipassan. They are superior wholesome
kammas. Bodhisattas must perfect them by giving up
animate and inanimate property, their limbs, and their
lives. If you believe you are a bodhisatta, can you and
will you perfect these prams? If you can, and if you
also have received a defnite prophecy from a Buddha,
210 211
then you shall one day attain Omniscient Knowledge.
But according to the Theravda teachings, only one
Buddha can appear at one given time. And for how long
must they perfect their prams? After he had received
his defnite prophecy, our Sakyamuni bodhisatta ful-
flled the prams for four incalculables and a hundred
thousand aeons. This is the shortest time. But we cannot
say exactly how long it takes prior to the defnite proph-
ecy. So you should remember: making an aspiration or
wish alone, is not enough to become a Buddha.
Question 6.8: When an ordinary disciple has practised
Samatha-Vipassan up to the Knowledge of Discern-
ing Cause and Condition, the Knowledge of Arising
and Passing-Away, or the Knowledge of Equanimity
Towards Formations, he will not be reborn on any of
the four woeful planes. Even if he loses his Samatha-
Vipassan due to negligence, the kamma of having
practised Samatha-Vipassan still exists. The Sotnu-
gata Sutta says also that he will attain Nibbna quickly.
So, why did the Sayadaw, in the Question-and-Answer
session of June 2nd, say that a bodhisatta who has
received a defnite prophecy from a Buddha can, even
if he has practised meditation up to the Knowledge of
Equanimity Towards Formations, be reborn in a woeful
state? In which sutta is this mentioned?
Answer 6.8: This is because the bodhisatta way, and
ordinary disciple way are not the same. You can fnd
this in the Buddhavasa and Cariyapiaka Pi Texts.
How are the two ways different? Although a bodhi-
satta has received a defnite prophecy from a Buddha,
210 211
his prams have at that time not yet matured enough
for him to attain Omniscient Knowledge. He must cul-
tivate his prams further. In the case of, for example,
our Sakyamuni bodhisatta, he had to, after receiving
the defnite prophecy from Dpakara Buddha, con-
tinue cultivating his prams for four incalculables and
a hundred thousand aeons before matured. Between
the defnite prophecy and the penultimate life, a bodhi-
satta is sometimes reborn in the animal kingdom, be-
cause of previous unwholesome kamma. At this time
he is still unable to totally destroy that unwholesome
force of kamma. So when those unwholesome kammas
mature, he cannot avoid their results. This is an eternal
law.
But ordinary disciples, who have attained the
Knowledge of Discerning Cause and Condition, the
Knowledge of Arising and Passing-Away, or the Know-
ledge of Equanimity Towards Formations, have prams
mature enough to attain the Path Knowledge and
Fruition Knowledge. For this reason, they attain path
and fruition, that is, see Nibbna, in this life or in their
subsequent future life. This is also an eternal law.
Question 6.9: An arahant can also give a defnite proph-
ecy; what is the defnition of defnite prophecy here?
In which sutta or other source can this information be
found?
Answer 6.9: For that please refer to the Buddhavasa
Pi (Chronicle of Buddhas) and Apadna Pi. But only
arahants who possess particularly the Knowledge of
Discerning the Future (angatasa-a) which is a
212 213
power secondary to the divine eye psychic power (dibba-
cakkhu-abhi), can give a defnite prophecy. They can
see only a limited number of lives into the future, and
not many incalculables (asakhyeyya), or aeons (kappa),
as can a Buddha.
Question 6.10: Can one practise Vipassan while in the
base of neither-perception-nor-non-perception attain-
ment (nevasa-nsayatana-sampatti)? In which
sutta or other source can the answer be found?
Answer 6.10: One cannot practise Vipassan while in
any jhna attainment, and the base of neither-perception-
nor-non-perception is a jhna. Only after having
emerged from the jhna can one practise Vipassan
meditation on, for example, the jhna-consciousness
and its mental-concomitants, in this case the thirty-
one mental formations. It is mentioned in the Anupada
Sutta (One by One as They Occurred) in the Majjhima
Nikya (Middle Length Discourses). There the Buddha
describes in detail the Venerable Sriputtas meditation
in the ffteen days after he had attained stream-entry.
The Venerable Sriputta entered, for example,
the frst jhna. He emerged from it, and discerned the
thirty-four frst-jhna mental formations, one by one, as
impermanent, suffering, and non-self, by seeing their
arising-, static- and passing-away stages. He discerned
in this manner up to the base of nothingness jhna. This
is Vipassan of Individual Dhammas (anupadadhamma-
vipassan), in which the mental formations are discerned
one by one. But when he reached the base of neither-
perception-nor-non-perception, he could only discern
212 213
the mental formations as a group. This is Vipassana of
Comprehension in Groups (kalpa-sammasana-vipassan).
Only a Buddha can discern the jhna dhammas of the
base of neither-perception-nor-non-perception one by
one. Because those mental formations are extremely
subtle: a disciple, like the Venerable Sriputta, cannot
discern them one by one, only a Buddha can.
Question 6.11: Can a person who is mentally abnormal,
hears voices, has schizophrenia, a brain disease, stroke
or malfunction of the brain and nerves, practise this
type of meditation? If he can, what kinds of precaution
should he take?
Answer 6.11: Such people can practise this type of
meditation, but usually they do not succeed, because
they cannot concentrate long enough. By long enough
I mean that when concentration is strong and powerful,
it must be maintained for many hours, and many sit-
tings. Usually, such peoples concentration is inconstant.
This is a problem. They may succeed, if they can main-
tain their concentration over many successive sittings,
over many days or many months.
There is one famous example, the case of Pacr.
Her husband, two children, parents, and brothers all
died on the same day. She went mad with grief, and
wandered about with no clothes on. One day she came
to the Jetavana monastery in Svatthi where the Buddha
was teaching Dhamma. Her prams of previous lives
were ready to mature. Due to this, as well as to the
lovingkindness and compassion of the Buddha, she was
able to listen to the Dhamma with respect.
214 215
Slowly her mind became quiet, and she understood
the Dhamma. Very soon she became a stream-enterer
(sotpanna). She ordained as a bhikkhun, and continued
her meditation. She could maintain her concentration
and insight-knowledge, and one day her meditation
matured. She became an arahant with the fve mundane
psychic powers, and Four Analytical Knowledges. Of
the bhikkhuns who were expert in the monastic rule,
she was frst. She observed the rule very strictly and
learnt it by heart, including the commentaries.
She had been developing her prams from Pad-
umuttara Buddhas dispensation till Kassapa Buddhas dis-
pensation, and particularly during Kassapa Buddhas
dispensation. At that time she was the daughter of a
King Kik. She practised komri-brahmacariya for twenty
thousand years. Komri-brahmacariya is to observe the
fve precepts, but in place of the ordinary precept of ab-
stinence from sexual misconduct, abstinence from any
whatsoever sexual activity is observed. She cultivated
the three trainings, virtuous conduct (sla), concentra-
tion (samdhi), and wisdom (pa), as a lay devotee, for
twenty-thousand years. Those prams matured in this
Gotama Buddhas dispensation. So, although she had
gone mad, she was able to practise the three trainings
well, and became an arahant.
When they practise meditation, such people need
kalyna-mitta, which is good teachers, good friends, and
spiritual friends. Proper medicine and proper food also
helps. From my experience, I know that most of them
cannot maintain their concentration for a long time.
Usually they do not succeed.
214 215
Question 6.12: If a person, who does not have good
human relations, succeeds in attaining the fourth jhna,
will this improve his skill in communicating with
others? Can attaining jhna correct such problems?
Answer 6.12: These problems occur usually because of
hatred (dosa). This is one of the hindrances. As long as a
person is unable to remove this attitude, he cannot attain
jhna. But if he can remove this attitude, he can not only
attain jhna, but also the paths and fruitions up to ara-
hantship. A famous example is the Venerable Channa
Thera. He was born on the same day as our bodhisatta,
in the palace of King Suddhodana in Kapilavatthu. He
was the son of one of King Suddhodanas female slaves.
He became one of the bodhisatta prince Siddhatthas
playmate, when they were young. This gave later rise
to much conceit in him. He thought things like: This is
my King; the Buddha was my playmate; the Dhamma is
our Dhamma; when he renounced the world, I followed
him up to the bank of the Anom River. No one else
did. Sriputta and Mahmoggallna etc., are fowers
that blossomed later, etc. Because of this, he always
used harsh language. He did not show respect to
Mahtheras like the Venerable Sriputta, the Venerable
Mahmoggallna and others. So no one had friendly
relations with him. He could not attain jhna or path
and fruition in the Buddhas lifetime, because he was
unable to remove his conceit and hatred.
On the night of the Parinibbna, the Buddha told
the Venerable nanda to mete out the noble punish-
ment (brahmadaa) on the Venerable Channa. It means
216 217
that no one was to talk to the Venerable Channa, even
if he wanted to talk. When nobody talked with the
Venerable Channa, his conceit and hatred disappeared.
This act of the Sagha (sagha-kamma) took place in the
Ghositrma monastery in Kosamb, fve months after
the Buddhas Parinibbna.
The Venerable Channa left Ghositrma, and went
to the Isipatana monastery in the deer park near Benares.
He worked hard on meditation but was, in spite of great
effort, not successful. So one day, he went to the Venerable
nanda and asked him to help him. Why was he not
successful? He discerned the impermanent, suffering,
and non-self nature of the fve aggregates, but did not
discern dependent-origination (paiccasamuppda). So the
Venerable nanda taught him how to discern dependent-
origination, and taught him the Kaccanagotta Sutta.
After listening to the Venerable nandas dhamma talk,
he attained stream-entry. He continued his practice and
very soon became an arahant. So if a person can change
his bad character, and practise Samatha-Vipassan in the
right way, he can attain jhna, path and fruition.
216 217
Talk 7
How You Develop
the Insight-Knowledges
to See Nibbna
Introduction
In my last talk, I explained briefy how to discern
dependent-origination according to the ffth and frst
methods. Today, I would like to explain briefy how to
develop insight-knowledges to see Nibbna.
There are sixteen insight-knowledges (a) which
need to be developed progressively in order to see
Nibbna.
The frst insight-knowledge is the Knowledge of
Analysing Mentality-Materiality (nmarpa-pariccheda-a).
I explained this knowledge in my previous talks when
I explained how to discern mentality and materiality.
The second insight-knowledge is the Knowledge
of Discerning Cause and Condition (paccaya-pariggaha-
a). I explained this knowledge in my last talk, when
I explained how to discern mentality-materiality and
their causes in the past, present, and future, and how
to discern dependent-origination.
After you have developed those two knowledges,
you need to complete them, by again discerning all men-
tality, all materiality, and all the factors of dependent-
origination, according to their individual characteristic,
function, manifestation, and proximate cause. It is not
really possible to explain this in a brief way, so if you
218 219
wish to know the details, it is best to learn them at the
time of actually practising.
Now I would like to explain briefy the remaining
knowledges.
The Knowledge of Comprehension (Sammasana-a)
The third insight-knowledge is the Knowledge of Com-
prehension (sammasana-a) which comprehends
formations by categories. To develop it you divide
formations into categories: two categories, as mentality
and materiality; fve categories, as the fve aggregates;
twelve categories, as the twelve bases or the twelve fac-
tors of dependent-origination; and eighteen categories,
as the eighteen elements. You take those categories, and
see the three characteristics, impermanence (anicca),
suffering (dukkha), and non-self (anatta) in each one.
For example, in the Anattalakkhaa Sutta, the
Buddha teaches to discern with right understanding
the fve aggregates; to discern all materiality, feeling,
perception, formations, and consciousness as not me
(anicca), not mine (dukkha), and not myself (anatta). He
explains, all as past, future, and present; internal and
external; gross and subtle; inferior and superior; far and
near.
You should begin by re-establishing the fourth
jhna. If you, as a pure-insight individual, have devel-
oped only the four-elements meditation, you should
re-establish concentration until the light is bright and
strong. Then discern the real materiality (real is men-
tioned because artifcial materiality is not the object of
vipassana meditation) of each of the six sense-doors.
218 219
You take that materiality as a group (the Sayadaw
usually teaches meditators to discern the categories of
mentality-materiality, fve aggregates and twelve factors
of dependent-origination, again and again, for many
times.), see its arising and passing-away, and know it
as impermanent (anicca). You need to do this internally
and externally, alternately, again and again. While doing
this externally, you should gradually extend your range
of perception from near to far, to the infnite universe.
Then, following the same procedure, see the pain
and suffering one has to constantly experience because
of that materialitys arising and passing-away, and
know it as suffering (dukkha).
Lastly, see the materiality as devoid of a perma-
nent self, and know it as non-self (anatta).
You need to see the three characteristics in also
mentality. First discern all the mentality at the six sense-
doors. This includes the consciousness and mental-
concomitants in each mind-moment of each sense-door
thought-process (vthi), and the bhavaga conscious-
nesses that occur between them. The procedure is the
same as with materiality.
You take mentality as a category, see its arising
and passing-away, and know it as impermanent (anicca).
You do this internally and externally, alternately, again
and again, and while doing it externally, you gradually
extend your range of perception from near to far, to the
infnite universe. Then you see the mentality as suffer-
ing (dukkha), and as non-self (anatta).
Having seen the materiality and mentality of the
six sense-doors, you now need to see the three charac-
220 221
teristics in the materiality and mentality of this entire
life, from the rebirth-linking consciousness up to the
death-consciousness. Here again, you see the three
characteristics one at a time, repeatedly, both internally
and externally.
After doing this life, you need to do the past,
(again the present [from the past to the future]), and
future lives that you have discerned. Here too, you see
the three characteristics one at a time, repeatedly, both
internally and externally, in all materiality and mental-
ity of the past, (present,) and future.
While doing this, you may fnd that you develop
the higher insight-knowledges quickly, stage by stage,
up to the attainment of arahantship. If not, there are
several exercises to promote your insight.
The Forty Perceptions (Cattrskraanupassan)
The frst exercise is to see the impermanence, suffering,
and non-self of mentality and materiality, internally
and externally, in the past, present, and future accord-
ing to forty different perceptions. In Pi they all end
with the suffx to, so we call them the forty to.
There are ten perceptions of impermanence:
1. Impermanent aniccato
2. Disintegrating palokato
3. Fickle calato
4. Perishable pabhaguto
5. Unenduring addhuvato
6. Subject to change viparimadhammato
7. Having no core asrakato
220 221
8. Subject to annihilation vibhavato
9. Subject to death maraadhammato
10. Formed sakhatato
There are twenty-fve perceptions of suffering:
1. Suffering dukkhato
2. A disease rogato
3. A calamity aghato
4. A boil gaato
5. A dart sallato
6. An affiction bdhato
7. A disaster upaddavato
8. A terror bhayato
9. A plague tito
10. A menace upasaggato
11. No protection atato
12. No shelter aleato
13. No refuge asaraato
14. Murderous vadhakato
15. The root of calamity aghamlato
16. A danger dnavato
17. Subject to taints ssavato
18. Mras bait mrmisato
19. Subject to birth jtidhammato
20. Subject to ageing jardhammato
21. Subject to illness bydhidhammato
22. Cause of sorrow sokadhammato
23. Cause of lamentation paridevadhammato
24. Cause of despair upysadhammato
25. Subject to deflement sakilesikadhammato
222 223
There are fve perceptions of non-self:
1. Non-self anattato
2. Void suato
3. Independent parato
4. Empty rittato
5. Vain tucchato
While applying the forty to to mentality and material-
ity, internally and externally, in the past, present, and
future, some peoples insight progresses to the attain-
ment of arahantship.
If not, there are the exercises called the seven ways
for materiality, and the seven ways for mentality.
The Seven Ways for Materiality (Rpa-Sattaka)
The seven ways for materiality are:
1. To see the three characteristics in the material-
ity of this entire lifetime, from rebirth-linking to death,
both internally and externally.
2. To see the three characteristics in the materiality of
different periods in this lifetime, both internally and exter-
nally. You consider this lifetime to be a hundred years, and
divide it into three periods of (approximately) thirty-three
years. Then see the three characteristics in each period, by
seeing that the materiality in one period arises and ceases
there, and does not pass on to the next period.
You then divide this lifetime into progressively
smaller periods, and do the same. Divide the hundred-
year of this lifetime into: ten periods of ten years, twenty
periods of fve years, twenty-fve periods of four years,
222 223
thirty-three periods of three years, ffty periods of two
years, and one hundred periods of one year; three hun-
dred periods of four months, six hundred periods of two
months, and two thousand four hundred periods of half-
a-month; each day into two periods, and then six periods.
In each case see that the materiality in one period arises
and ceases there, does not pass on to the next period, and
so is impermanent, suffering and non-self.
You reduce the periods further to the duration
of each movement of the body: the periods of going
forth and going back, looking ahead and looking away,
bending a limb and stretching a limb, and you divide
each footstep into six periods: lifting, raising, moving
forward, lowering, placing and pressing. Again see the
three characteristics in each period every day in this
hundred-year lifetime.
3. To see the three characteristics in the material-
ity produced by nutriment. That is, at the times when
hungry, and when satisfed, every day in this hundred-
year lifetime.
4. To see the three characteristics in the materiality
produced by temperature. That is, at the times when
hot, and when cold, every day in this hundred-year
lifetime.
5. To see the three characteristics in the materi-
ality produced by kamma. That is, every day in this
hundred-year lifetime, in the six sense-doors. You know
the three characteristics by seeing that the materiality
in one door arises and ceases there, and does not pass
on to another door.
224 225
produced by consciousness. That is, at the times when
happy and pleased, and when unhappy and sad, every
day in this hundred-year lifetime.
7. To see the three characteristics in present inani-
mate materiality. That is the materiality with none of
the six internal sense bases, such as plastic, steel, iron,
copper, gold, silver, pearls, gemstones, shells, marble,
coral, rubies, soil, rocks, and plants. That type of mate-
riality is found only externally.
These are the seven ways for materiality.
The Seven Ways for Mentality (Arpa-Sattaka)
In the seven ways for mentality, you see the three char-
acteristics in the insight-minds, the mentality, which
have seen the three characteristics in the seven ways
for materiality. This means, your object is in each case
an insight-mind. You see it with a subsequent insight-
mind. The seven ways for mentality are:
of the seven ways for materiality, but to see that material-
ity as a group. You then see the three characteristics in
the mentality which saw this. That means, you see the
grouped materiality as impermanent, and then see the
three characteristics in that insight-mind itself with in each
case a subsequent insight-mind. You do the same with the
grouped materiality seen as suffering and non-self.
2. To see the three characteristics in the mentality
for each of the seven ways for materiality. That means,
224 225
you see the materiality in each of the seven ways for
materiality as impermanent, and the see the three
characteristics in that insight-mind itself with in each
case a subsequent insight-mind. You do the same with
the materiality seen as suffering and non-self, and do
it with each of the insight-minds for the given periods
in each day of this hundred-year lifetime.
3. To again see the three characteristics in the
mentality for each of the seven ways for materiality,
but to do so four times in succession. That means, you
see again the materiality in each of the seven ways for
materiality as impermanent, and then see the three
characteristics in that frst insight-mind with a second
insight-mind, and the second with a third etc., until you
with a ffth insight-mind see the three characteristics in
the fourth insight-mind.
4. To do as before, but to continue until you with
an eleventh insight-mind see the three characteristics
in the tenth insight-mind.
5. To see the three characteristics in mentality for
the removal of views. Here again, you see the insight-
minds that have seen the seven ways for materiality, but
intensify the perception of non-self, so as to overcome
views, especially the view of self.
the removal of conceit. Again you see the insight-minds
that have seen the seven ways for materiality, but inten-
sify the perception of impermanence, so as to overcome
conceit.
226 227
the ending of attachment. Again you see the insight-
minds that have seen the seven ways for materiality, but
intensify the perception of suffering, so as to overcome
attachment.
It is best to have done these exercises for the mate-
riality and mentality of the present [not of the past and
future], internally and externally. With the exercises
completed, materiality and mentality will have become
very clear to you.
I have now explained how to develop the know-
ledge of formations in categories. Now I would like to
explain how to develop the knowledge of arising and
passing-away of formations.
The Knowledge of Arising and Passing-Away
(Udayabbaya-a)
The Knowledge of Arising and Passing-Away of form-
ations consists of two: the causal (paccayato) and the
momentary (khaato) arising and passing-away of
formations. That is, of mentality-materiality, the fve
aggregates, the twelve bases, the eighteen elements, the
Four Noble Truths, dependent origination, internally
and externally, in the present, past and future.
To see the causal is, for example, to see it accord-
ing to the ffth method of dependent origination, as
described in my previous talk. It is to see the fve causes
in your past life, as for example ignorance, which pro-
duced the arising of the fve aggregates in this life. It is
also to see the cessation of those causes in the future,
when you attain arahantship, and to see the fnal ces-
226 227
sation of the fve aggregates at your Parinibbna.
To see the momentary nature of formations is
to see how the fve aggregates arise and pass away in
every mind-moment [from the paisandhi citta moment
to the cuti citta moment]. It is to see the fve aggre-
gates which were present at the time of the arising
and passing-away of the rebirth-linking consciousness
(paisandhi citta), bhavaga consciousness and death
consciousness (cuti citta), all of which are process-freed
consciousnesses (vthi-mutta-citta). The momentary is
also the fve aggregates at each mind-moment in any
of the six sense-door thought-processes (vthi).
There are two methods for developing this know-
ledge, the brief and the detailed methods.
Brief Method
To develop the brief method, you should see only the
momentary nature of formations. That is, mentality-
materiality, the fve aggregates, the twelve bases, the
eighteen elements, the Four Noble Truths, and depend-
ent-origination, internally and externally, in the past,
present, and future. You see their momentary arising
and passing-away, and then see the three characteristics
in them.
Detailed Method
The detailed method is developed in three stages. First
you examine only the arising of formations, causal and
momentary, then only the passing-away, and then both
their arising and passing-away.
228 229
The Observation of the Nature of Arising
(Samudayadhammnupass)
To begin the detailed method you should see again and
again only the momentary arising of formations, and
the cause for their arising.
For example, in the case of materiality, you dis-
cern the causal arising of materiality according to the
ffth method of dependent-origination, as described
in my previous talk. This means you look back again
to the near death moments of your past life, to see the
fve past causes, which caused the arising in this life of
materiality produced by kamma. One by one, you see
that the arising of ignorance, of craving, of clinging, of
volitional formations, and of kamma, each cause the
arising of materiality produced by kamma.
Then you discern only the momentary arising of
materiality produced by kamma.
You then need to, one after the other, see both the
causal and momentary arising of materiality produced
by mind, by temperature, and by nutriment. You see
that: mind causes the arising of materiality produced
by mind, temperature causes the arising of materiality
produced by temperature, and nutriment causes the
arising of materiality produced by nutriment. In each
case, you discern also the momentary arising of that
particular type of materiality.
After this you have to in the same way see the
causal and momentary arising of mentality. It would,
however, take some time to list the details, so I shall
pass them over, and in each instance explain the details
for only materiality.
228 229
The Observation of the Nature of Passing-Away
(Vayadhammnupass)
After discerning the causal and momentary arising of
materiality and mentality, you now see again and again
only their passing-away.
In the case of materiality, you discern the causal
cessation of materiality again according to the ffth
method of dependent-origination. This means, you look
forward to the future life in which you become an ara-
hant, to see that when you attain the Arahant Path and
Fruition (arahattamagga and arahattaphala), all deflements
cease [here the deflements do not arise and pass away],
and that at the end of that life all formations cease [here
the formations too do not arise and pass away]: this is
directly seeing your Parinibbna, after which no new
materiality or mentality arises. One by one, you see that
the cessation of ignorance, of craving, of clinging, of
volitional formations, and of kamma respectively, each
cause the cessation of materiality produced by kamma.
Having in that way seen the causal cessation of
materiality produced by kamma, you now see only its
momentary passing-away.
You need to see, one after the other, both the
causal and momentary passing-away of materiality
produced by mind, by temperature, and by nutriment.
You see that: the cessation of mind causes the cessation
of materiality produced by mind, the cessation of tem-
perature causes the cessation of materiality produced
by temperature, and the cessation of nutriment causes
the cessation of materiality produced by nutriment [this
happens after parinibbana]. In each case you discern
230 231
also the momentary cessation [this happens before
parinibbana] of that particular type of materiality.
After this you have to see the causal and momen-
tary cessation of mentality.
The Observation of the Nature of Arising And
Passing-Away (Samudayavayadhammnupass)
Once you have seen both the causal and momentary
cessation of materiality and mentality, you now see
again and again both their arising and passing-away.
This involves seeing frst their causal arising and
passing-away, and then their momentary arising
and passing-away. You see each one in three ways
successively: the arising of the cause and its result;
their cessation; and the impermanent nature of both.
In the case of materiality you see one by one that:
the arising of each cause, i.e. of ignorance, of craving, of
clinging, of volitional formations, and of kamma, causes
the arising of materiality produced by kamma; the
cessation of each same cause, causes the cessation
of the arisen materiality (the Sayadaw says that it is
not the cessation of the arisen materiality, because
after Parinibbana there is no materiality produced by
kamma at all); and that each cause, as well as the arisen
materiality are impermanent.
Likewise, the causes mind, temperature and nutri-
ment each cause the arising of materiality, the cessation
of the causes cause the cessation of the arisen material-
ity, and both the causes and the materiality produced
by them are impermanent.
230 231
This is how you see both the causal and momen-
tary arising and passing-away of materiality.
After that, you have to see the causal and momen-
tary arising and passing-away of mentality.
So in the way I have just outlined, you discern
the causal and momentary arising and passing-away
of the fve aggregates, and see the three characteristics
of impermanence, suffering, and non-self in them. You
should do this for the fve internal aggregates, the fve
external aggregates, and the fve aggregates of the past,
present, and future.
Having done this for the fve aggregates, you need
to develop this insight, with also the frst method of
dependent-origination. In which case, when you discern
the casual arising of formations, you discern each factor
of dependent-origination in forward order, to see that:
Ignorance causes volitional formations, volitional
formations cause consciousness, consciousness
causes mentality-materiality, mentality-materiality
cause the six sense-bases, the six sense-bases cause
contact, contact causes feeling, feeling causes
craving, craving causes clinging, clinging causes
becoming, becoming causes birth, birth causes
ageing, death, sorrow, lamentation, physical pain,
mental pain, and despair.
(Middle Length Discourses, 38)
To discern the causal cessation of formations at arahant-
ship, and the resultant Parinibbna, you discern each
factor of dependent-origination in forward order, to see
that:
232 233
With the remainderless fading away and cessa-
tion of ignorance volitional formations cease, with
the cessation of volitional formations conscious-
ness ceases, with the cessation of consciousness
mentality-materiality cease, with the cessation
of mentality-materiality the six sense-bases cease,
with the cessation of the six sense-bases contact
ceases, with the cessation of contact feeling ceases,
with the cessation of feeling craving ceases, with
the cessation of craving clinging ceases, with the
cessation of clinging becoming ceases, with
the cessation of becoming birth ceases, with the
cessation of birth, ageing, death, sorrow, lamenta-
tion, physical pain, mental pain, and despair cease.
It is in this way that all forms of suffering cease.
(Middle Length Discourses, 38)
As before, you discern the causal and momentary
arising and passing-away of formations. You then
combine these two methods. For example, with igno-
rance you would see that: ignorance causes volitional
formations; with the remainderless fading away and
cessation of ignorance, volitional formations cease;
ignorance is impermanent, volitional formations are
impermanent.
The other factors of dependent-origination are dis-
cerned in the same way. You need to discern dependent-
origination in this way, internally and externally, in
the past, present, and future.
This is a very brief outline of the development of the
knowledge of arising and passing-away of formations.
232 233
The Ten Imperfections of Insight (Dasa-Upakkilesa)
It is at this stage that, as you apply these methods, and
your insight becomes stronger, the ten imperfections of
insight can arise.
The ten imperfections are: light (obhsa), insight
(a), joy (pti), tranquillity (passaddhi), bliss (sukha),
confdence (adhimokkha), effort (paggaha), mindfulness
(upahna), equanimity (upekkh), and attachment
(nikanti). Of these ten imperfections, only light [light
cannot be unwholesome] and attachment are not
wholesome mental states. Whereas the remaining
eight are wholesome mental states, not in themselves
imperfections. They can, however, become the objects
of unwholesome states, if you become attached to them.
Should you experience any of the ten imperfections of
insight, you need to see each of them as impermanent,
suffering, and non-self, so that you are able to overcome
the attachment and desire that may arise with those
states, and thus continue to make progress.
The Knowledge of Dissolution (Bhaga-a)
After you have developed the Knowledge of Arising
and Passing-Away of formations, your insight concern-
ing formations is steadfast and pure. Then you have to
develop the Knowledge of Dissolution of Formations
(bhaga-a). To do this, you ignore the arising of
formations, and concentrate on only their momentary
cessation and dissolution (khaika nirodha). You see
neither the arising-phase (uppda) of formations, nor
the standing-phase (thiti) of formations, nor the signs
234 235
(nimitta) of individual formations, nor the occurrence
(pavatta) of the origination of formations. Due to the
power of your insight-knowledge, you see only the dis-
solution of formations.
To see the three characteristics, you see the
destruction, fall, and dissolution of formations, to see
frst impermanence; then see the incessant dissolution
of formations as fearful, to see suffering; and fnally see
the absence of any permanent essence, to see non-self.
You have to see the three characteristics in not
only the dissolution of mentality-materiality, but also
in the dissolution of the insight-minds themselves. That
means, you see the dissolution of materiality and know
it is impermanent. Then, with a second insight-mind
you see the dissolution of the frst insight-mind, and
know it too is impermanent. You do this for mental-
ity too, and likewise see the dissolution of materiality
and mentality to know them as suffering and non-self.
You repeat these exercises again and again, alternating
between internal and external, materiality and men-
tality, causal formations and resultant formations, past,
present and future.
The Remaining Knowledges
As you continue to discern the passing-away and ceas-
ing of formations in this way, your strong and powerful
insight will progress through the remaining insight-
knowledges. That is:
The Knowledge of Terror (bhayaa);
The Knowledge of Danger (dnavaa);
234 235
The Knowledge of Disenchantment (nibbida);
The Knowledge of Desire for Deliverance
(mucitukamyata);
The Knowledge of Refection, (paisankha); and
The Knowledge of Equanimity Towards Form-
ations (sakhrupekkha).
Since you have developed the frst fve insight-knowl-
edges thoroughly, these last insight-knowledges develop
quickly. There are a few instructions for them, but I do
not have time to explain.
After these insight-knowledges, as you continue to
discern the passing-away and vanishing of each forma-
tion, with a wish for release from them, you will fnd
that eventually all formations cease. Your mind sees
directly, and is fully aware of the unformed Nibbna
as object.
Then you will have attained true knowledge of the
Four Noble Truths, and will for yourself have realised
Nibbna. With this realisation, your mind will have
become purifed and free from wrong views. If you
continue this way, you will be able to attain arahantship
and Parinibbna.
There are many more details about this develop-
ment of insight, but I have had to leave them out, so as
to make this explanation as brief as possible. The best
way to learn about this practice is by undertaking a
meditation course with a competent teacher, because
then you can learn in a systematic way, step by step.
9
9. For centres teaching the Pa-Auk system, please refer to Appendix 2
236 237
Question 7.1: What is the difference between perception
(sa) and the perception-aggregate (sa-khandha),
and between feeling (vedan) and the feeling-aggregate
(vedan-khandha)?
Answer 7.1: The eleven types of perception (sa)
together are called the perception-aggregate (sa-
khandha). The eleven types of feeling (vedan) together
are called the feeling-aggregate (vedan-khandha). What
are the eleven? Past, present, future, internal, external,
gross, subtle, inferior, superior, near, and far. All fve
aggregates should be understood in the same way.
Please refer to the Khandha Sutta of the Khandha
Vagga in the Sayutta Nikya for the explanation.
Question 7.2: To which mental-concomitants do
memory, inference and creativity belong? They are
part of the fve aggregates, but how do they become
suffering (dukkha)?
Answer 7.2: What is memory? If you remember, or can
discern past, present, and future ultimate mentality-
materiality (paramattha-nmarpa) and their causes,
and discern them as impermanent (anicca), suffering
(dukkha), and non-self (anatta), this is right mindfulness
(samm-sati); the mindfulness associated with insight-
knowledge. This mindfulness is associated with thirty-
three mental formations, which together are the four
mentality aggregates (nma-khandha). Remembering
236 237
the Buddha, the Dhamma, the Sagha, and offerings
made in the past is also right mindfulness (samm-sati).
When the remembering of actions produces wholesome
dhammas (kusala-dhamm), it is also right mindfulness,
but not when it produces unwholesome dhammas
(akusala-dhamm). This is unwholesome perceptions
(akusala-sa), perceptions associated with unwhole-
some dhammas; they are also the four mentality
aggregates.
The wholesome and unwholesome mentality
aggregates are impermanent. As soon as they arise,
they pass away; they are subject to constant arising and
passing-away, which is why they are suffering.
Question 7.3: Which mental-concomitant does Taking
an object involve?
Answer 7.3: All consciousnesses (citta) and mental-
concomitants (cetasika) take an object. Without an
object they cannot occur. Consciousness and mental-
concomitants are the subject. The subject, rammaika-
dhamma, cannot arise without an object (rammaa).
rammaika is the dhamma or phenomenon which takes
an object. In other words, the dhamma which knows an
object. If there is no object to be known, then there is no
dhamma which knows. Different groups of conscious-
ness and mental-concomitants take different objects.
There are eighty-nine types of consciousness (citta), and
ffty-two types of mental-concomitant (cetasika); they
all take their respective object. For example, the path
and fruition consciousnesses and mental-concomitants
238 239
(magga-citta-cetasika and phala-citta-cetasika) take one
object, Nibbna; an npna jhna consciousness, and
mental-concomitants take one object, the npna
paibhga-nimitta; the earth-kasia jhna takes the
earth-kasia paibhga-nimitta as object. But a sensual-
plane consciousness (kmvacara-citta) takes many
objects, good or bad. If you want to know in detail,
you should study the Abhidhamma; more exactly the
rammaa section of the Abhidhammattha-Sangaha.
Question 7.4: Does work for the Sagha affect ones
meditation? Does it depend on the individual, or can
one achieve a certain degree of concentration, after
which work has no effect?
Answer 7.4: In many suttas the Buddha criticizes
bhikkhus who practise the following:
1. Kammrmat: pleasure in working.
2. Bhassrmat: pleasure in talking.
3. Niddrmat: pleasure in sleeping.
4. Saghanikrmat: pleasure in company.
5. Indriyesu aguttadvrat: not controlling the faculties.
6. Bhojane amattaut: not knowing the proper amount
of food to take.
7. Jgariye ananuyutt: not trying to practise Samatha-
Vipassan with moderate sleep.
8. Kusita or kosajja: laziness in Samatha-Vipassan
practice.
238 239
So if there is any work you have to do for the Sagha
or yourself, try to do it as quickly as possible, and then
return to your meditation, with a peaceful mind. But
if you enjoy working too much, it is a hindrance to
meditation. That enjoyment cannot produce good con-
centration, because strong and powerful mindfulness
on the meditation object cannot be attained with such
enjoyment.
Question 7.5: Are there any benefts to attaining jhnas
for a person who harbours evil intentions in attain
them? Or for a person who has, for example, spent the
money of a Sagha
10
for his personal use, and does not
think it is wrong. When such a person attains jhna up
to the fourth jhna, does his mind or view change?
Answer 7.5: In this case you should distinguish between
a layman and a bhikkhu. If a bhikkhu has committed
an offence (patti), it is a hindrance to attain jhna. For
example, if he has spent the money of a Sagha for
his personal use, it is not easy for him to attain jhna,
unless he corrects that offence (patti). That means he
must pay it back with requisites equal to the amount
of money spent. Then he should confess his offence in
front of the Sagha, or to another bhikkhu. That means
he should do a confession of offence (pattidesan). After
correcting his fault, if he practises Samatha-Vipassan,
10. Editors note: The Buddha made it an offence against a monks
vows to receive, possess, or handle money. This prohibition is
observed by only a very small minority in the Sagha world-
wide; the Pa-Auk Sayadaw belongs to that minority.
240 241
he can attain jhna, path, and fruition. If, without cor-
recting his fault he really did attain jhna, then maybe
he is not a real bhikkhu, and so the offence was in fact
not an offence.
If the person is a layman the case is different. For
lay-people, purifcation of conduct is needed when they
meditate. While they are meditating if their conduct
is pure they can attain jhna, although they were evil
before meditation. For example, in the Dhammapada
Commentary, there is a story about the servant Khujjut-
tar. She was a servant for King Udenas wife Queen
Smvat. Every day King Udena gave her eight coins
to buy fowers for the queen. Every day Khujjuttar put
four of the coins into her pocket, and bought fowers
with the other four. One day, the Buddha came with the
Sagha for almsfood at the forists house. Khujjuttar
helped the forist give the almsfood. After the meal the
Buddha gave a Dhamma-talk, and Khujjuttar became
a stream-enterer (sotpanna). On that day she did not
put four coins in her pocket, but bought fowers for all
eight coins. When she gave the fowers to Queen Sm-
vat, the queen was surprised because there were more
fowers than usual. Then Khujjuttar confessed.
Also consider the case of the Venerable Agulimla.
He was a famous murderer. But as a bhikkhu, he puri-
fed his virtue and strove hard in meditation. So he
attained arahantship. Consider also this fact: In the
round of rebirths everybody has done good and bad
actions. There is no one who is free from bad actions.
But if they purify their conduct prior to meditating,
then previous bad actions cannot prevent them from
240 241
attaining jhna. That is, however, only as long as those
past actions are not any of the fve immediate kammas
(anantariya-kamma)
11
.
The fve immediate kammas are:
1. Killing ones mother,
2. Killing ones father,
3. Killing an arahant,
4. Shedding with evil intention the blood of a
Buddha,
5. Causing a schism in the Sagha.
If any of these evil actions have been done one cannot
attain any jhna, path, and fruition, just like King
Ajtasattu. King Ajtasattu had enough prams to
become a stream-enterer (sotpanna) after listening
to the Smaaphala Sutta (Discourse on the Fruit
of Recluseship). But he had killed his father, King
Bimbisra. This evil action prevented him from attain-
ing a noble (ariya) state.
You asked whether after attaining jhna, such
peoples mind or concept changes. Jhna can remove
the hindrances for a long time. By a long time I mean,
if they enter jhna for about an hour, then within that
hour the hindrances do not occur. When they emerge
from jhna, the hindrances may recur because of
unwise attention. So we cannot say for certain whether
when such a person attains jhna, his mind will change
11. These fve kammas are called immediate, because they
will defnitely ripen in the present life, and give rise to the
rebirth in Avici Hell.
242 243
or not. We can say only that when he is in jhna, the
hindrances cannot occur.
There are exceptions, as for example, with the
Mahnga Mahthera. He was the teacher of an ara-
hant called Dhammadinna, practised Samatha and
Vipassan meditation for more than sixty years, but was
still a worldling (puthujjana). Although he was still a
worldling, no deflements appeared in those sixty years,
because of strong, powerful Samatha and Vipassan
practices. Due to this, he thought he was an arahant.
But his disciple Dhammadinna arahant knew he was
still a worldling, so Dhammadinna made him realise in-
directly, that he was still a worldling. When Mahnga
Mahthera discovered that he was still a worldling, he
practised Vipassan, and within a few minutes attained
arahantship. But this is a most exceptional case.
You should remember another thing too: he was
expert in the scriptures (pariyatti) as well as practice
(patipatti). He was also a meditation teacher (kamma-
hncariya), and there were many arahants who, like
Dhammadinna, were his disciples. Although he
was expert in Samatha and Vipassan, sometimes
misunder-standings occured in his mind, because of
a similarity in experiences. So if you think to yourself,
I have attained the frst jhna, etc., you should examine
your experience thoroughly over many days, and many
months. Why? If it is real jhna and real Vipassan, then
they are benefcial to you, as they can help you attain
real Nibbna, which is the Pureland of Theravda
Buddhism. But artifcial jhna and artifcial Vipassan
cannot give rise to this beneft. Do you want the real
242 243
beneft or the artifcial beneft? You should ask yourself
this question.
So I should like to suggest, that you do not say
to others, I have attained the frst jhna, etc. too soon,
because there may be someone who does not believe
you. It could be that your experience is genuine, but it
could also be false like with Mahnga Mahthera. You
should be aware of this problem.
Question 7.6: What is the difference between kalpas
and ultimate materiality (paramattha-rpa)?
Answer 7.6: Kalpas are small particles. When a medita-
tor analyses those kalpas, he sees ultimate materiality
(paramattha-rpa). In a kalpa, there are at least eight
types of materiality, the element of: earth, water, fre,
air, colour, odour, favour, and nutritive-essence. These
eight elements are ultimate materiality. In some kal-
pas there is a ninth element too: life-faculty materiality
(jvita-rpa). In other kalpas there is even a tenth: sex-
determining materiality (bhva-rpa) or transparent-
element materiality (pasda-rpa). These eight, nine or
ten elements are all ultimate materiality.
Question 7.7: When a meditator is able to discern kalpas
or ultimate materiality, will his mind (citta) and views
(dihi) change?
Answer 7.7: When he with insight-knowledge sees
ultimate materiality in each kalpa, his mind and
views change, but only temporarily, because insight-
knowledge removes wrong views and other deflements
only temporarily. It is the noble path (ariyamagga) which
244 245
stage by stage destroys wrong views and other defle-
ments totally.
Question 7.8: How does concentration purify the mind
(citta-visuddhi)? What kinds of deflements are removed
by concentration?
Answer 7.8: Concentration practice is directly opposite
the fve hindrances. Access- and frst jhna concentra-
tion remove the fve hindrances for a long time. Second
jhna concentration removes applied thought (vitakka)
and sustained thought (vicra). Third jhna concen-
tration removes joy (pti). Fourth jhna concentration
removes bliss (sukha). In this way, the mind is purifed
by concentration and that is called purifcation of mind
(citta-visuddhi).
Question 7.9: How does Vipassan purify views (dihi-
visuddhi)? What kinds of deflements are removed by
Vipassan?
Answer 7.9: Before seeing ultimate mentality-materiality,
their causes, and nature of impermanence, suffering,
and non-self, a meditator may have wrong views or
wrong perceptions, such as, this is a man, a woman,
a mother, a father, a self, etc. But when he has seen
ultimate mentality-materiality, their causes, and nature
of impermanence, suffering, and non-self clearly, this
wrong view is removed temporarily. Why only tempo-
rarily? He sees that there are only ultimate mentality-
materiality and their causes. He sees also that as soon
as they arise, they pass away, which is their nature of
impermanence. They are always subject to arising and
244 245
passing-away, which is their nature of suffering. There is
no self in these mentality-materiality and causes, which
is their nature of non-self. This is insight-knowledge
(vipassan-a). It is right view (samm-dihi), and re-
moves wrong views (micch-dihi). Insight-knowledge
also removes deflements such as attachment and
conceit, which are partners to wrong view. So while a
meditator is practising Vipassan, right view is present.
But when he stops meditating, wrong view recurs
because of unwise attention (ayoniso-manasikra). He
again perceives: this is a man, a woman, a mother, a
father, a self, etc., and the associated deflements such
as attachment, conceit, and anger, will also recur. But,
when he goes back to Vipassan meditation, this wrong
view again disappears. So insight-knowledge removes
wrong views and other deflements only temporar-
ily. When he reaches the path and fruition, however,
his Path Knowledge (magga-a) will destroy those
wrong views and other deflements completely, stage
by stage.
Question 7.10: What is the difference between citta and
dihi?
Answer 7.10: Citta means mind, but in citta-visuddhi
(purifcation of mind), it refers especially to consciousness:
an access-concentration consciousness (upacra-samdhi-
citta) or absorption-jhna consciousness (appan-jhna-citta).
Dihi means wrong view, and is a mental-concomitant
(cetasika). It arises together with the four consciousnesses
rooted in greed and associated with wrong view (dihi-
sampayutta-lobhamla-citta).
246 247
One wrong view is the perception of self (atta-
sa). There are two types of perception of self. One
is the perception that there is a man, woman, father,
mother, etc. This is wrong view as a consequence of
convention. We call this the worlds general perception
of self (loka samaa attavda). The other perception of
self is of an indestructible self (atta). We call this wrong
view of self (atta-dihi). There is also the perception that
the indestructible self is created by a creator (parama-atta),
which is also called wrong view of self (atta-dihi).
In the thirty-one realms there is no self, only
mentality-materiality and their causes. They are always
impermanent, suffering, and non-self. Outside the
thirty-one realms there is no self either. This insight-
knowledge is Vipassan right view (vipassan-samm-
dihi). It destroys wrong view (micch-dihi) temporarily,
including wrong view of self. But the Path Knowledge
(magga-a), which is path right view (magga-samm-
dihi), destroys wrong view completely. So what we
have is in fact three types of view: wrong view (micch-
dihi), Vipassan right view (vipassan-samm-dihi)
which is mundane (lokiya), and path right view (magga-
samm-dihi) which is supramundane (lokuttara).
In the Brahmajla Sutta, all sixty-two types of
wrong view are discussed. They all go under wrong view
of self. This wrong view of self is also called personality
wrong view (sakkya-dihi). Personality (sakkya) is the
fve aggregates, so wrong view of personality is to see
the fve aggregates as self. There are also many types
of right view, such as jhna right view (jhna-samm-
dihi), which is jhna wisdom associated with jhna
246 247
factors; discernment-of-mentality-materiality right view
(nmarpa-pariggaha-samm-dihi), which is the insight-
knowledge of ultimate mentality-materiality; kamma
and kamma-result right view (kammasakat-samm-
dihi), which is the Knowledge of Discerning Cause and
Condition; Vipassan right view (vipassan-samm-dihi),
which is the insight-knowledge of the impermanent, suf-
fering, and non-self nature of mentality-materiality and
their causes; path right view (magga-samm-dihi) and
fruition right view (phala-samm-dihi), which know
Nibbna. All these right views are called Right Views
About the Four Noble Truths (catusacca-samm-dihi).
Question 7.11: How should a meditator practise wise
attention (yoniso-manasikra) in his daily life, and how
in his Samatha-Vipassan practice?
Answer 7.11: The best wise attention is Vipassan. If
you practise up to the Vipassan level, you will have the
truly best wise attention. If you then practise Vipassan
in your daily life, it will produce good results, such as
path and fruition which see Nibbna. But if you cannot
practise up to the Vipassan level, you should consider
the fact that all conditioned things are impermanent
(sabbe sakhr anicc). This is also wise attention, but
very weak, and only second-hand.
You can also practise the four sublime abidings
(brahma-vihra), and especially the sublime abiding of
equanimity (upekkh-brahmavihra). That is superior
wise attention, because to practise the sublime abiding
of equanimity is to see the law of kamma in sabbe satt
248 249
kammasak: All beings are the owners of their kamma.
You can also sometimes refect on the effects of unwise
attention. Unwise attention causes many unwhole-
some kammas to come one by one. These unwholesome
kammas will produce many sufferings in the four
woeful planes (apya). To know this is wise attention.
You should practise it in your daily life.
Question 7.12: What is the difference between attention
(manasikra) and practising the seven enlightenment
factors (bojjhaga)?
Answer 7.12: The seven enlightenment factors are
usually at the head of thirty-four mental formations
with attention as one of them. Sometimes the thirty-
four mental formations are called insight-knowledge,
because the thirty-fourth mental-formation, wisdom
(pa) is the main factor.
In this connection, you should know the three
types of attention:
1. Attention as the basic cause for the object
(rammaa-paipdaka-manasikra)
2. Attention as the basic cause for the thought-
process (vthi-paipdaka-manasikra)
3. Attention as the basic cause for the impulsion
(javana-paipdaka-manasikra)
(1) Attention as the basic cause for the object is the
mental-concomitant of attention. Its function is to make
the object clear to the meditators mind.
248 249
(2) Attention as the basic cause for the thought-
process is the fve-door-adverting consciousness
(pacadvrvajjana) in the fve-door thought-process
(pacadvra-vthi). Its function is to enable all fve-door
thought-processes to take their respective object.
(3) Attention as the basic cause for the impulsion is
the mind-door-adverting consciousness (manodvrva-
jjana) in the mind-door thought-process (manodvra-
vthi), and determining consciousness (vohapana) in
the fve-door thought-process. It is either wise attention
or unwise attention. Its function is to make the impul-
sion (javana) occur. If it is wise attention, the impulsion
(javana) is for worldlings (puthujjana) and learners
(sekkha) wholesome, and for arahants only functional
(kiriya). When it is unwise attention, the impulsion is
always unwholesome, and cannot occur in arahants.
Question 7.13: Could the Sayadaw please explain the
diagram? Is it necessary, in this system of meditation, to
practise the more than thirty types of meditation subject
(kammahna)? What are the benefts in doing so?
Answer 7.13: I am not interested in diagrams. It is based
on a diagram drawn by a school teacher, who is very
interested in diagrams. I teach many types of Samatha
meditation to those who want to practise them. If they
do not want to practise all of them, but only one, such
as mindfulness-of-breathing (npnasati), then I teach
only that Samatha meditation. When they have jhna,
I take them straight to Vipassan, systematically, stage
by stage. While practising Samatha-Vipassan, there
250 251
may sometimes be hindrances such as lust (rga), anger
(dosa), and discursive thought (vitakka), which will dis-
turb their concentration and Vipassan meditation. The
following meditation subjects are the best weapons to
remove these hindrances.
The Buddha gives them in the Meghiya Sutta
(Discourse to Meghiya):
1. Asubh bhvetabb rgassa pahnya: you should
practise repulsiveness-meditation (asubha-
bhvan) to remove lust (rga).
2. Mett bhvetabb bypdassa pahnya: you should
practise lovingkindness-meditation (mett-
bhvan) to remove hatred or anger (dosa).
3. npnasati bhvetabb vitakkupacchedya: you
should practise mindfulness-of-breathing
(npnasati) to remove discursive thought
(vitakka).
Furthermore, a concentrated mind can see ultimate
dhammas (paramattha-dhamma) as they really are. Of
the concentration practices, the eight attainments
(sampatti) are very high and powerful; so to those who
want to practise the eight attainments thoroughly, we
teach kasia meditation too. If you want to understand
the diagram thoroughly, you need to practise Samatha-
Vipassan up to the Path and Fruition Knowledges.
Only then will you fully understand the diagram.
Why am I not interested in diagrams? Because it
is not enough to show the whole system on one page.
I have explained the whole system in more than three
250 251
thousand six hundred pages in Burmese: one page is
not enough.
Question 7.14: Can a hating mind produce many gen-
erations of temperature-produced octad kalpas (utuja-
ojahamaka-kalpa), and make the eyes fash?
Answer 7.14: To say a consciousness produces light
is only a metaphor, because in fact, apart from the
rebirth-linking consciousness (paisandhi-citta), all con-
sciousnesses which arise dependent upon the heart-base
(hadaya-vatthu) produce consciousness-produced kalpas
(cittaja-kalpa). Among these kalpas there is always
colour (vaa). It is brighter if the consciousness is a
Samatha, or Vipassan consciousness. This is discussed
in the Pi Texts, Commentaries, and Sub-commentaries.
But it does not say that consciousness-produced materi-
ality produced by a hating mind also produces light.
Question 7.15: Is the discerning mind which discerns
mentality-materiality itself included in mentality-
materiality? Is it included in wisdom?
Answer 7.15: You can discern the discerning mind at
all the stages of Vipassan, especially at the stage of
Knowledge of Dissolution (bhaga-a). It is mentioned
in the Visuddhimagga, Ntaca aca ubhopi vipas-
sati: We must practise Vipassan on both the known
(nta) and knowledge (a). The known means the
fve aggregates and their causes, which should be
known with insight-knowledge. Knowledge means
the insight-knowledge which knows the impermanent,
252 253
suffering, and non-self nature of the fve aggregates
and their causes, which are all conditioned things
(sakhra-dhamma). The insight-knowledge is wisdom,
Vipassan right view. Usually, Vipassan right view
arises together with thirty-three or thirty-two mental
formations, so we have a total of thirty-four or thirty-
three mental formations respectively. They are called
insight-knowledge. They are mentality dhammas,
because they incline towards the object of the imper-
manent, suffering or non-self nature of formations.
Why do you need to discern the insight-knowledge
itself as impermanent, suffering, and non-self? Because
some meditators may ask, or think about whether
insight-knowledge itself is permanent or impermanent,
happiness or suffering, self or non-self. To answer this
question, you need to discern the Vipassan thought-
process itself as impermanent, suffering, and non-self,
and especially the thirty-four mental formations in each
impulsion moment, headed by that insight-knowledge.
Furthermore, some meditators may be attached to their
insight-knowledge. They may become proud, because
they can practise Vipassan well and successfully. It is
also to remove and prevent these deflements that you
need to discern the insight-knowledge or Vipassan
thought-process itself as impermanent, suffering, and
non-self.
Question 7.16: How to overcome the uninterested and
bored mind state which occurs during long periods of
meditation, or staying alone in the forest? Is this kind
of mind state an unwholesome dhamma?
252 253
Answer 7.16: This type of mind state is called indolence
(kosajja), and is usually a weak unwholesome dhamma
associated with greed or hatred, etc. This type of mind
state occurs because of unwise attention. If a persons
unwise attention is changed to and replaced with wise
attention, then he may succeed in his meditation. To
overcome this mind state you should sometimes recall
that our Sakyamuni bodhisattas success was due to his
perseverance. You should also recall the stories of ara-
hants who had striven hard, and with great diffculty,
to succeed in their meditation, to eventually attain ara-
hantship. No one can have great success without striv-
ing. It is necessary especially in meditation to persevere.
Wise attention too is very important. You should try to
pay attention to the nature of impermanence, suffering,
and non-self in conditioned things. If you do this, you
may one day succeed.
Question 7.17: Could the Sayadaw please give an ex-
ample of a wish which is not associated with ignorance
(avijj), craving (tah) and clinging (updna)?
Answer 7.17: If you practise Vipassan when per-
forming wholesome kammas, and if you also discern
the impermanent, suffering, or non-self nature of those
wholesome kammas, then ignorance (avijj), craving
(tah) and clinging (updna) do not arise. If you cannot
practise Vipassan, then make the following wish:
Ida me pua nibbnassa paccayo hotu: May this merit
be a supporting cause for the realisation of Nibbna.
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Question 7.18: If the fve aggregates are non-self, then
who, Sayadaw, is giving a Dhamma talk? In other words,
if the fve aggregates are non-self, no Sayadaw is giving
a Dhamma talk. So is there a relationship between the
fve aggregates and the self?
Answer 7.18: There are two types of truth: conven-
tional truth (sammuti-sacca) and ultimate truth (param-
attha-sacca).
You should differentiate clearly between these
two types of truth. According to conventional truth
there is a Buddha, a Sayadaw, a father, a mother, etc.
But according to ultimate truth, there is no Buddha, no
Sayadaw, no father, no mother, etc. This you can see
if you have strong enough insight-knowledge. If you
look at the Buddha with insight-knowledge, you see
ultimate mentality-materiality, which are the fve aggre-
gates. They are impermanent, suffering, and non-self.
There is no self. In the same way if you look at me, or at
father, or at mother etc., with insight-knowledge, you see
only ultimate mentality-materiality, the fve aggregates,
which are impermanent, suffering, and non-self. There
is no self. In other words, there is no Buddha, Sayadaw,
father, mother, etc. The fve aggregates and their causes
are called conditioned things. So, conditioned things
are talking about conditioned things, sometimes about
Nibbna. There is no self at all. So how can we speak
of a relationship?
For example, if someone were to ask you, Are
rabbit horns long or short?, how should you answer?
254 255
Or then asked, Is the body hair on a tortoise black or
white?, how should you answer? If the self does not
exist at all, we cannot speak of a relationship between
it and the fve aggregates. Even the Buddha did not
answer this type of question. Why? Suppose you said
rabbit horns are long; that would mean you accept that
rabbits have horns. And if you said rabbit horns are
short; that too would mean you accept that they have
horns. Again, if you said a tortoise has black body hair,
that would mean you accept that a tortoise has hair. If
you said tortoise hair is white, that too would mean you
accept that it has hair. In the same way, if the Buddha
said the fve aggregates and the self are related, it
would mean he accepted that there is a self. And if he
said the fve aggregates and the self are not related, it
would also mean he accepted that there is a self. That
is why the Buddha did not answer this type of ques-
tion. So I would like to suggest that you try to practise
meditation up to the Vipassan level. Only then can you
remove this view of self.
Question 7.19: The Buddha taught the Snake Mantra to
bhikkhus. Is chanting the Snake Mantra the same as
loving-kindness? Is chanting a mantra a Brahmanist
tradition brought into Buddhism?
Answer 7.19: What is a mantra? What is the Snake
Mantra? I do not know whether mantras have been
handed down from Hinduism. But in the Theravda
256 257
Texts there is a protective sutta (paritta-sutta) called
the Khandha Paritta (Group Protection?). The Buddha
taught this protective sutta for bhikkhus to recite
every day. There is a disciplinary rule (vinaya), which
states that if a bhikkhu or bhikkhun does not recite
this protective sutta at least once a day, he or she will
have committed an offence. Once, in the Buddhas
time, a bhikkhu was dwelling in the forest when a
venomous snake bit him. He died. Because of this,
the Buddha taught the Khandha Paritta. The purpose
of this protective sutta is similar to lovingkindness
meditation. In that sutta there are different ways of
sending lovingkindness to different types of snake or
serpent. There is also an assertion of truth concerning
the Triple Gem, and the qualities of the Buddha and
arahants. I shall recite this protective sutta tonight.
It is very powerful. You may call it a Snake Mantra.
The name is not important. You can call it whatever
you like. Some bhikkhus in Burma use this protective
sutta for those who have been bitten by a venomous
snake. It is effective. When they chant this protec-
tive sutta many times, and when the victims drink
the protective water, the venom slowly decreases in
them. Usually they recover. But the effect is not the
same in every case. The Buddha taught this protec-
tive sutta to prevent bhikkhus from being bitten by
venomous snakes. If a bhikkhu recites this protective
sutta with respect, and sends lovingkindness to all
beings, including snakes, there will be no danger to
him. Usually, if he also observes the monastic code,
there will be no harm.
256 257
Talk 8
The Buddhas Wishes for His
Disciples and His Teachings
(Talk given on Veskha Day)
The Buddha spent his last rains (vassa) in the village
of Beluva. At that time there arose in him a severe
affiction. On the full-moon day of Vassa, a sharp and
deadly back pain came upon him, because of previous
kamma.
In one of his past lives, the bodhisatta, who was
to become Sakyamuni Buddha, was a wrestler. Once
he threw down an opponent and broke the oppo-
nents back. When mature, that unwholesome kamma
(akusala-kamma) produced its result, which was ten
months before the Buddhas Parinibbna. The effect of
that kamma was so powerful that it would last until
death. That type of affiction is called feeling ending
with death (maraantika-vedan). It ceases only when
death occurs.
The Buddha prevented that affiction from
arising through determination (adhihna). This was
no ordinary determination. First the Buddha en-
tered the Arahant Fruition Attainment (arahattaphala-
sampatti) based on the Seven Ways for Materiality
(rpa-sattaka-vipassan) and Seven Ways for Mentality
(arpa-sattaka-vipassan). Arahant fruition attainment
means that the arahant fruition consciousness, with
Nibbna as object, occurs successively for a long
258 259
time. After those Vipassan practices he entered the
arahant fruition attainment. Because the Vipassan
practices were strong and powerful, the arahant frui-
tion attainment too was strong and powerful. After
emerging from it, the Buddha determined, From
today until Parinibbna day, may this affiction not
occur. Because of the power of the kamma, however,
he had to make this determination every day.
This type of fruition attainment is called
yusakhra-phala-sampatti, yuplaka-phala-sampatti,
or jvitasakhra-phala-sampatti. yusakhra-phala-
sampatti is the life-span-maintenance fruition
attainment. yuplaka-phala-sampatti is the life-span-
protection fruition attainment. Jvitasakhra-phala-
sampatti is the life-faculty-maintenance fruition
attainment. The Buddha did this every day.
After the vassa, he wandered about from place
to place, and eventually reached Vesl. Three months
before Veskha full moon day, that is on the full moon
day of February, at the place of the Cpla Cetiya,
the Buddha decided to relinquish the will to live
(yusakhra-ossajjana). What does that mean? On that
day he decided: From today until the full moon day of
Veskha I shall practise this fruition attainment. Then
I shall no longer practise it. This decision is called
relinquishing the will to live.
So, on that day, in front of the assembled Bhikkhu
Sagha, in the assembly hall of the Mahvana mon-
astery, the Buddha declared he had relinquished the
will to live. He declared: Tasmtiha bhikkhave ye te may
dhamm abhi desit, te vo sdhuka uggahetva sevi-
258 259
tabb bhvetabb bahulktabb: Bhikkhus, you, to whom
I have made known the Truths about which I have
direct knowledge, having thoroughly learnt them,
should cultivate them, develop them, and frequently
practise them. The Buddha taught only the Dhamma
about which he had direct experience. Here the Buddha
declared his wishes for his teachings and Sagha as
follows:
1. They should learn the Buddhas teachings (Dhamma)
thoroughly by heart, but learning by heart alone is
not enough. This was the Buddhas frst wish.
2. He instructed them to cultivate the Buddhas teach-
ings (Dhamma). In Pi it is called sevitabb, and
means that we must try to know this Dhamma in
practice again and again. It is translated as culti-
vation. This was the Buddhas second wish.
3. Finally, he instructed them to develop (bhvet-
abb) the truths. When we cultivate, growth and
progress are necessary. What does that mean?
When we practise the Dhamma, only whole-
some dhamma (kusala-dhamma) must occur in
our thought-processes. That is, wholesome con-
duct dhammas (sla-kusala-dhamma), wholesome
concentration dhammas (samdhi-kusala-dhamma)
and wholesome wisdom dhammas (pa-kusala-
dhamma). These wholesome dhammas must occur
successively without a break until arahantship. If
a disciple (svaka) of the Buddha attains arahant-
ship, his practice (bhvan) is over. So a disciple
of the Buddha must practise the Buddhas teach-
260 261
ings until he attains that goal, and the cultivation
must be developed until arahantship. To reach
arahantship we must practise again and again.
For that reason the Buddha gave the instruction
of bahulktabb, which means we must practise
frequently. This was the Buddhas third wish.
These wishes occured in the Buddhas thought-process.
Why? Yathayida brahmacariya addhaniya assa cira-
hitika: So that the pure teaching may be established
and last long. That is, to maintain the pure teaching so
that it can last for a long time. It is very important that
every Buddhist maintains the pure teaching, so that
it is not lost. We must try. What should we try to do?
I repeat:
1. We should try to learn the Buddhas teachings
(Dhamma) thoroughly by heart.
2. We should try to practise the Buddhas teachings
so as to know them through personal experience.
3. We should try to practise the Buddhas teachings
until arahantship.
These are the duties of all Buddhists. If one is a Buddhist
one must follow these three instructions. If one does
not follow them then one is a Buddhist in name only.
Not a real Buddhist. If one follows these three instruc-
tions thoroughly, then one is a real Buddhist. So you
can today determine:
1. We will try to learn the Buddhas teachings thor-
oughly by heart.
260 261
2. We will try to practise the Buddhas teachings so
as to know them through personal experience.
3. We will try to practise the Buddhas teachings
until arahantship.
If we do that, it can be said that we breathe according
to the Buddhas instructions. Why should we do that?
Tadassa bahujanahitya bahujanasukhya loknukampya
atthya hitya sukhya devamanussna: For the welfare
and happiness of the multitude, out of compassion for
the world, for the welfare and happiness of devas and
humans. If we practise according to the Buddhas
instructions, we will be able to give the Dhamma to
future generations as an inheritance. We will be able to
teach devas and humans the following:
1. To try to learn the Buddhas teachings thoroughly
by heart.
2. To practise the Buddhas teachings, so as to know
them through personal experience.
3. To practise the Buddhas teachings until arahant-
ship.
By doing that, those devas and humans will receive
benefts and happiness in this world, up to the attain-
ment of Nibbna. But if we do not learn the teachings by
heart, and do not practise those teachings, how can we
teach devas and humans to learn the teachings of the
Buddha, and teach them how to practise those teach-
ings, since we have no knowledge of them. So, if we
262 263
have strong enough faith (saddh) in the teachings of the
Buddha, we Buddhists should try to learn those teach-
ings by heart, cultivate them in practice, and develop
them until the arahant stage.
Do you have strong enough faith in the teachings
of the Buddha?
There is a statement in the Samaaphala Sutta
commentary: Pasanno ca pasannkra ktu sakkhissati:
Real devotees of the Triple Gem can show their devo-
tion through practice. If a man or woman cannot show
devotion then we cannot say that he or she is a real
devotee. If you have real faith in the Buddhas teachings,
you should learn those teachings thoroughly, practise
them, and not stop before attaining arahantship. These
are important words of the Buddha before he passed
away. If we have faith in the Buddha we should obey
those words. If we have faith in our parents we should
obey their instructions. In the same way we should
obey our Fathers words, that is Lord Buddha. So, what
are those teachings? They are:
1. The Four Foundations of Mindfulness (cattro
satipahn)
2. The Four Right Efforts (cattro sammappadhn)
3. The Four Bases of Success (cattro iddhipd)
4. The Five Controlling Faculties (pacindriyni)
5. The Five Powers (paca balni)
6. The Seven Factors of Enlightenment (satta bojjhag)
7. The Noble Eightfold Path. (ariyo ahagiko maggo)
262 263
There are altogether Thirty-Seven Requisites of Enlight-
enment (bodhipakkhiyadhamma). I would like to briefy
explain them. In the Pi Canon, the Buddha taught the
Thirty-Seven Requisites of Enlightenment in different
ways, according to the inclination of his listeners. The
teachings in the Pi Canon can be reduced to only the
Thirty-Seven Requisites of Enlightenment. If again, they
are condensed, there is only the Noble Eightfold Path.
If it is condensed, there are only the three trainings:
virtuous conduct, concentration, and wisdom.
We must frst learn the training of virtuous conduct
to practise. If we do not know the training of virtuous
conduct, we cannot purify our conduct. We must learn
Samatha meditation to control and concentrate our mind.
If we do not know about Samatha meditation, how can
we cultivate concentration? If we do not practise concen-
tration, how can we control our mind? Then we must
learn how to cultivate wisdom. If we do not know the
training of wisdom, how can we cultivate wisdom?
So, to purify our conduct, to control our mind,
and to develop our wisdom, we must frst learn the
Dhamma by heart. Secondly, we must cultivate and
develop it up to arahantship.
Therefore, in the Mah Parinibbna Sutta, the
Buddha urged his disciples many times:
Iti sla, iti samdhi iti pa, slaparibhvito samdhi
mahapphalo hoti mahnisaso, samdhiparibhvit
pa mahapphal hoti mahnisas, paparibh-
vita citta sammadeva savehi vimuccati, seyyathida
kmsav bhavsav dihsav avijjsav. :
264 265
Such is virtue; such is concentration; such is
wisdom. Great is the result, great is the gain of
concentration when it is fully developed based on
virtuous conduct; great is the result, great is the
gain of wisdom when it is fully developed based
on concentration; the mind that is fully developed
in wisdom, is utterly free from the taints of lust,
becoming, wrong views and ignorance.
We all have a mind. If we can, based on virtue, control
our mind, then the power of that concentrated mind
is wonderful. That mind can penetrate into ultimate
materiality. Materiality arises as kalpas. The kalpas are
smaller than atoms. Our body is made of those kalpas.
The concentrated mind can analyse those kalpas. The
concentrated mind can penetrate into the ultimate reality
of mentality. The concentrated mind can penetrate into
their causes. The concentrated mind can penetrate into the
nature of arising and passing-away of those mentality,
materiality, and their causes. This insight-knowledge is
called wisdom. This wisdom progresses because of con-
centration based on virtue. The concentrated mind and
wisdom are will-power. This will-power can lead to the
attainment of Nibbna, the destruction of all attachment,
all deflements and all sufferings.
Everybody has a mind. When the mind is fully
developed through concentration based on virtue, the
insight-knowledge, or wisdom can free one from the
taints of lust and the round of rebirths completely. But
that concentration must be based on virtue. For lay-
people, the fve precepts are necessary. They are:
264 265
1. To abstain from killing any beings,
2. To abstain from stealing,
3. To abstain from sexual misconduct,
4. To abstain from telling lies,
5. To abstain from taking intoxicants.
These fve precepts are necessary for all lay-Buddhists.
If one breaks any of these fve precepts, one is automatic-
ally not a real lay-Buddhist (upsaka). Ones refuge in
the Triple Gem has been made invalid. Buddhists must
also abstain from wrong livelihood. They must not use
possessions acquired by killing, theft, sexual miscon-
duct, lies, slander, harsh speech, and frivolous speech.
They must not engage in the fve types of wrong trade:
trading in weapons, humans, animals for slaughter,
intoxicants, and poisons.
So virtue is very important for all Buddhists, not
only to attain Nibbna, but also to reach a happy state
after death. If ones conduct is not purifed, it is not easy
to reach a happy state after death, because at the time
of death, those misdeeds usually stick to ones mind;
appear in ones mind. By taking one of those misdeeds
as the object of the mind, usually one goes to one of the
four woeful planes after death.
Virtuous conduct is also important in the present
life to fnd happiness and peace. Without purifca-
tion of conduct, one cannot fnd happiness or peace.
Someone with a bad character is naturally surrounded
by enemies. One who has many enemies cannnot get
any happiness.
266 267
So the Buddha taught the following:
yo ca vassasata jve, dusslo asamhito;
ekha jvita seyyo, slavantassa jhyino.
Though one should live a hundred years without virtue
and without concentration, ones life is not worthy of
praise; it is better to live a single day with the practice
of virtue and concentration.
Why? Because the mind which is fully developed
through concentration can produce great wisdom,
which can see Nibbna, the end of the round of rebirths,
and can destroy all deflements and suffering.
So we must practise Samatha and Vipassan
meditation based on virtue. When we practise Samatha
and Vipassan meditation, we must practise the Four
Foundations of Mindfulness:
1. Mindfulness of body (kynupassan-satipahna)
2. Mindfulness of feeling (vedannupassan-
satipahna)
3. Mindfulness of consciousness (cittnupassan-
satipahna)
4. Mindfulness of dhammas (dhammnupassan-
satipahna)
What is body (kya)? There are two types of body in
Vipassan; they are the materiality body (rpa-kya)
and the mentality body (nma-kya). The materiality
body is a group of twenty-eight types of materiality.
The mentality body is a group of a consciousness and
266 267
its mental-concomitants. In other words, these are the
fve aggregates (khandha): materiality, feeling, percep-
tion, formations, and consciousness.
But Samatha meditation objects such as mindfulness-
of-breathing, thirty-two parts of the body, repulsive-
ness-meditation and four-elements meditation, are
also called body. Why? They are also compactness of
materiality. For example, breath is a group of kalpas
produced by consciousness. If we analyse those kal-
pas, we see that there are nine types of materiality in
each kalpa. They are: earth-element, water-element,
fre-element, air-element, colour, smell, taste, nutritive-
essence, and sound. A skeleton is in the same way
compactness of kalpas. If a skeleton is animate,
there are a total of fve types of kalpa. If we analyse
those kalpas we see that there are forty-four types of
materiality.
Under the section of mindfulness of body, the
Buddha taught two types of meditation: Samatha and
Vipassan. In mindful-ness of body, the Buddha men-
tioned mindfulness-of-breathing, thirty-two parts of
the body, repulsiveness-meditation, etc. So, if you are
practising mindfulness-of-breathing, you are practis-
ing mindfulness of body. All those Samatha practices
go under the section of mindfulness of body. After a
meditator is successful in Samatha practice, he changes
to Vipassan meditation, and discerns the twenty-eight
types of materiality. That is also practising mindfulness
of body. At the time of practising discernment of men-
tality (nma-kammahna), when he discerns feeling it is
mindfulness of feeling; when he discerns consciousness
268 269
it is mindfulness of consciousness; when he discerns
contact it is mindfulness of dhammas. But discerning
only feeling, consciousness, and contact is not enough
to attain insight-knowledges. So we must discern the
remaining associated mental formations. After having
discerned mentality and materiality, we must discern
their causes in the past, present, and future. This is
the Knowledge of Discerning Cause and Condition
(paccaya-pariggaha-a). After the Knowledge of Dis-
cerning Cause and Condition, when you have reached
Vipassan, you can emphasize either materiality, feeling,
consciousness or contact. Emphasize does not mean
you should discern one state only. You can emphasize
materiality, but you must discern also mentality. That is,
you must discern feeling, consciousness, and dhammas
too.
You may emphasize feeling instead. But feeling
alone is not enough. You must also discern its associ-
ated mental formations, its sense-base, and object. The
sense-base and object are materiality. It is the same for
consciousness and dhammas.
So here, Vipassan is contemplating the imper-
manent, suffering, and non-self nature of those mentality-
materiality and their causes. Those dhammas pass away
as soon as they arise, so they are impermanent. They
are oppressed by constant arising and passing-away,
so they are suffering. In those dhammas there is no
soul, nothingis stable, permanent and immortal, so they
are non-self. Discernment of the impermanent, suffer-
ing, and non-self nature of mentality-materiality, and
their causes and effects, is called Vipassan meditation.
268 269
When you practise Samatha and Vipassan meditation,
we can say you are practising the Four Foundations of
Mindfulness.
When you practise the Four Foundations of
Mindfulness you must have enough of the Four Right
Efforts. They are:
1. The effort to prevent unwholesome states from
arising,
2. The effort to eradicate unwholesome states
which have arisen,
3. The effort to produce wholesome states which
have not yet arisen (concentration wholesome-
dhammas, Vipassan wholesome-dhammas,
path wholesome-dhammas, etc.),
4. The effort to develop those wholesome states up
to arahantship.
How should you practise? You must practise the
Four Foundations of Mindfulness. When practising
you must have enough of the four types of effort just
mentioned. Even if my fesh and blood were to dry up,
leaving bones and sinews only, I will not give up my
meditation.
When you practise those things you should have
the Four Bases of Success. They are:
1. Desire (chand): strong and powerful desire to
reach Nibbna,
270 271
2. Effort (vriya): strong and powerful effort to
reach Nibbna,
3. Consciousness (citta): strong and powerful con-
sciousness to reach Nibbna,
4. Investigation (vmasa): strong and powerful
insight-knowledges to reach Nibbna.
If we have strong enough desire we will attain our goal.
There is nothing we cannot achieve if we have enough
desire. If we make strong enough effort we will attain
our goal. There is nothing we cannot achieve if we make
enough effort. If we have strong enough consciousness
we will attain our goal. There is nothing we cannot
achieve if we have a strong and powerful mind. If we
have strong enough insight-knowledge we will attain
our goal. There is nothing we cannot achieve if we have
enough wisdom.
When we practise Samatha and Vipassan based
on virtuous conduct, we should also possess the Five
Controlling Faculties. They are:
1. Faith (saddh): we must have strong enough faith
in the Buddha and his teachings.
2. Effort (vriya): we must make strong enough
effort.
3. Mindfulness (sati): we must have strong enough
mindfulness on the meditation object.
4. Concentration (samdhi): we must have strong
enough concentration on the Samatha and
270 271
Vipassan objects. If it is a Samatha object, it
must be an object like the npna-nimitta or
kasia-nimitta. If it is a Vipassan object, it must
be mentality, materiality, and their causes.
5. Wisdom (pa): we must have enough under-
standing about Samatha and Vipassan objects.
These fve controlling faculties control the meditators
mind, so it does not go away from the Noble Eightfold
Path, which leads to Nibbna. If you do not have any of
these controlling faculties, you cannot reach your goal.
You cannot control your mind. These controlling facul-
ties have the power to control your mind, so that it does
not go away from your meditation object. This power
is also called will-power (bala). When we emphasize
this will-power, those fve faculties are called the fve
powers.
As well as the Four Foundations of Mindfulness,
there are the Seven Factors of Enlightenment which are
also very important. They are:
1. Mindfulness (sati)
2. Investigation of Phenomena (dhammavicaya):
This is insight-knowledge.
3. Effort (vriya)
4. Joy (pti)
5. Tranquility (passaddhi)
6. Concentration (samdhi)
7. Equanimity (upekkh)
272 273
There is also the Noble Eightfold Path. It is:
1. Right View (samm-dihi)
2. Right Thought (samm-sakappa)
3. Right Speech (samm-vc)
4. Right Action (samm-kammanta)
5. Right Livelihood (samm-jva)
6. Right Effort (samm-vyma)
7. Right Mindfulness (samm-sati)
8. Right Concentration (samm-samdhi)
It is, in other words, virtuous conduct (sla), concentra-
tion (samdhi), and wisdom (pa): the three trainings.
We must practise these three trainings systematically.
Altogether, there are Thirty-Seven Requisites of
Enlightenment (bodhipakkhiyadhamma).
It was the Buddhas wish that his disciples learn
these Thirty-Seven Requisites of Enlightenment by
heart, and practise them until arahantship. If we do that,
we can give this inheritance to future generations. If so,
we, as well as future generations, will receive benefts
and happiness in this world, up to the attainment of
Nibbna.
The Buddha said further: Handa dni bhikkhave
mantaymi vo, vayadhamm sakhr appamdena sam-
pdetha. All mentality-materiality and their causes are
called compounded things (sakhra), because they
are produced by their respective causes. These com-
pounded things are always impermanent.
272 273
You should not forget about the nature of imper-
manence. It is because you forget about the nature of
impermanence, that you aspire for yourself, for sons,
daughters, family, etc. If you know anything of the
nature of impermanence, then throughout your life you
will try to escape from it. So you should not forget how
the Buddha exhorted us: Bhikkhus, all compounded
things are subject to dissolution; therefore strive with
diligence.
The Buddha then said, Na cira Tathgatassa
parinibbna bhavissati. Ito tinna msna accayena
Tathgato parinibb-yissati: The time of the Tathgatas
Parinibbna is near. Three months from now the
Tathgata will attain Parinibbna. That means he
would pass away completely. Those words were really
sad words to hear.
The Buddha also said: Paripakko vayo mayha,
paritta mama jvita: My years are now full ripe;
the life span left is short, and the Buddha described
his old age to the Venerable nanda: Now I am frail,
nanda, old, aged, far gone in years. This is my eightieth
year, and my life is spent. Even as an old cart, nanda,
is held together with much diffculty, so the body of
the Tathgata is kept going only with supports. It is,
nanda, only when the Tathgata, disregarding exter-
nal objects, with the cessation of certain feelings, attains
to and abides in the signless concentration of mind, that
his body is comfortable.
The Buddha said further: Pahya vo gamissmi,
kata me saraamattano: Departing, I go from you,
relying on myself alone. That means he would attain
274 275
Parinibbna, and depart from them. He had made
his own refuge up to the arahant stage. That is why
the Buddha also said: Therefore, nanda, be islands
unto yourselves, refuges unto yourselves, seeking no
external refuge; with the Dhamma as your island, the
Dhamma as your refuge, seeking no other refuge. And
how, nanda, is a bhikkhu an island unto himself, a
refuge unto himself, seeking no external refuge, with
the Dhamma as his island, the Dhamma as his refuge,
seeking no other refuge?
The answer is as follows: Appamatt satmanto
susl hotha bhikkhavo. Susamhitasakapp sacittamanurak-
khatha: Be diligent, then, O bhikkhus, be mindful and
of virtue pure. With frm resolve, guard your own
minds. So we must be mindful and diligent. Mindful of
what? Mindful of the Four Foundations of Mindfulness,
or mentality-materiality, or in other words, mindful of
compounded things. Susl hotha bhik-khavo, means,
Bhikkhus, you should try to purify your conduct. You
should try to be a bhikkhu who has complete purif-
cation of conduct. This means we must cultivate the
training of virtuous conduct, that is, right speech, right
action and right livelihood.
The Buddha also said: Susamhitasakapp.
Susamhita means we must practise the training of
concentration, that is right effort, right mindfulness
and right concentration. Sakapp means the training
of wisdom, that is right thought and right view.
Then, appamatt means to see with insight-
knowledge the nature of impermanence, suffering,
and non-self in compounded things. Satimanto means
274 275
that when we practise the three trainings of virtuous
conduct, concentration, and wisdom, we must have
enough mindfulness.
Finally, the Buddha said: Yo imasmi dhamma-
vinaye appamatto vihessati. Pahya jti-sasra dukkhas-
santa karissati: Whoever earnestly pursues the
Dhamma and the Discipline shall go beyond the round
of births, and make an end of suffering. So, if we want
to reach the end of the round of rebirths, we must follow
the Buddhas teachings; that is, the Noble Eightfold Path.
Let us strive with effort before death takes place.
May all beings be happy.
276 277
Talk 9
The Most Superior Type of Offering
(Traditional End-of-Retreat Talk to Donors,
Organizers and Helpers)
There are two types of offering:
1. The offering which produces full fruition, and
2. The offering which produces no fruition.
Which type of offering do you prefer? Please answer.
I would like to explain the Buddhas wishes for
his disciples (svaka), regarding offering in this dispen-
sation. Your wish and the Buddhas wish may be the
same or different. Let us look at the Dakkhivibhaga
Sutta:
On one occasion the Buddha was living in the
Sakyan country, at Kapilavatthu in Nigrodhas Park.
Then Mahpajpatigotam went to the Buddha with a
new pair of cloths, which she had had made by skilled
weavers. After paying homage to the Buddha, she sat
down at one side, and said to the Buddha: Bhante, this
new pair of cloths has been spun by me, and woven by
me, specially for the Buddha. Bhante, let the Buddha
out of compassion accept it from me.
The Buddha then said: Give it to the Sagha,
Gotam. When you give it to the Sagha, the offering
will be made both to me and to the Sagha.
276 277
She asked the Buddha in the same way three
times, and the Buddha answered in the same way
three times. Then Venerable nanda said to the
Buddha: Bhante, please accept the new pair of robes
from Mahpajpatigotam. Mahpajpatigotam has
been very helpful to the Buddha. Although she was
your mothers sister, she was your nurse, your foster
mother, and the one who gave you milk. She suckled
the Buddha when the Buddhas own mother died.
The Buddha has been very helpful towards Mah-
pajpatigotam. It is owing to the Buddha that
Mahpajpatigotam has gone for refuge to the
Buddha, the Dhamma, and the Sagha. It is owing to
the Buddha that Mahpajpatigotam abstains from
killing living beings, from taking what is not given,
from misconduct in sensual pleasures, from false
speech, and from wine, liquor and intoxicants which
are the basis of negligence. It is owing to the Buddha
that Mahpajpatigotam possesses perfect confdence
in the Buddha, the Dhamma and the Sagha, and that
she possesses the virtue loved by noble ones (ariya).
It is owing to the Buddha that Mahpajpatigotam
is free from doubt about the Noble Truth of Suffering
(dukkha-sacca), about the Noble Truth of the Origin of
Suffering (samudaya-sacca), about the Noble Truth of
the Cessation of Suffering (nirodha-sacca), and about
the Noble Truth of the Way Leading to the Cessation
of Suffering (magga-sacca). So the Buddha too has
been very helpful towards Mahpajpatigotam.
Then the Buddha replied as follows, That is
so, nanda, that is so. (Evameta nanda; evameta
278 279
nanda.) When a disciple, owing to a teacher, has gone
for refuge to the Buddha, the Dhamma and the Sagha,
I say that it is not easy for that disciple to repay the
teacher by paying homage to him, rising up for him,
according him reverential salutation and polite services,
and by providing the four requisites.
When a disciple, owing to the teacher, has come to
abstain from killing living beings, from taking what is
not given, from misconduct in sensual pleasures, from
false speech, and from wine, liquor and intoxicants
which are the basis of negligence, I say that it is not easy
for that disciple to repay the teacher by paying homage
to him, rising up for him, according him reverential
salutation and polite services, and by providing the
four requisites.
When a disciple, owing to the teacher, has come to
possess perfect confdence in the Buddha, the Dhamma
and the Sagha, and to possess the virtue loved by noble
ones (ariya), I say that it is not easy for that disciple to
repay the teacher by paying homage to him, rising up
for him, according him reverential salutation and polite
services, and by providing the four requisites.
When a disciple, owing to the teacher, has become
free from doubt about the Noble Truth of Suffering
(dukkha-sacca), about the Noble Truth of the Origin of
Suffering (samudaya-sacca), about the Noble Truth of
the Cessation of Suffering (nirodha-sacca), and about
the Noble Truth of the Way Leading to the Cessation
of Suffering (magga-sacca), I say that it is not easy for
that disciple to repay the teacher by paying homage
to him, rising up for him, according him reverential
278 279
salutation and polite services, and by providing the
four requisites.
Here, I would like to explain further. If a disciple
knows the Four Noble Truths through the guidance
of a teacher, his insight-knowledge of the Four Noble
Truths is comparatively more benefcial than his acts
of respect, and providing of the four requisites to the
teacher. If he knows the Four Noble Truths through
Stream-Entry Path Knowledge (sotpatti-maggaa), and
Stream-Entry Fruition Knowledge (sotpatti-phalaa),
then that insight-knowledge will help him escape from
the four woeful planes (apya). This result is wonderful.
Those who neglect to perform wholesome deeds, usu-
ally wander the four woeful planes. The four woeful
planes are like their home: Pamattassa ca nma cattro
apy sakagehasadis. They have only sometimes visited
good planes. So it is a great opportunity to be able to
escape from the four woeful planes. It cannot be com-
pared to the disciples acts of respect, and providing of
four requisites to the teacher. Again, if a disciple knows
the the Four Noble Truths through Once-Returner Path
Knowledge (sakadgmi-maggaa) and Once-Returner
Fruition Knowledge (sakadgmi-phalaa), he will come
back to this human world once only. But if he knows the
Four Noble Truths through Non-Returner Path Know-
ledge (angmi-maggaa), and Non-Returner Fruition
Knowledge (angmi-phalaa), his insight-knowledge
will help him escape from the eleven sensual realms. He
will defnitely be reborn in a brahma realm. He will never
return to this sensual realm. Brahma bliss is far superior
to sensual pleasure. In the brahma realm there is no man,
280 281
no woman, no son, no daughter, no family. There is no
fghting and quarrelling. It is not necessary to take any
food. Their lifespan is very long. There is no one who
can spoil their happiness. They are free from all dangers.
But they are subject to decay; subject to death; subject to
rebirth again if they do not attain arahantship.
Again, if a disciple knows the Four Noble Truths
through the Arahant Path (arahatta-magga) and Arahant
Fruition (arahatta-phala), his insight-knowledge will
lead to his escape from the round of rebirths. After
his Parinibbna he will defnitely attain Nibbna, and
he will have no more suffering at all, no more rebirth,
decay, disease, death, etc. So these benefts are more
valuable than the disciples acts of respect, and provid-
ing the four requisites to the teacher. Even if a disciple
offers a plieof requisites as high as Mount Meru, that
offering is not enough to repay his debt, because the
escape from the round of rebirths, or the escape from
rebirth, decay, disease, and death is more valuable.
What are the Four Noble Truths?
1. The Noble Truth of Suffering (dukkha-sacca): this is
the fve aggregates. If a disciple knows the Noble
Truth of Suffering, dependent upon a teacher, this
insight-knowledge is more valuable than acts of
respect, and providing the four requisites to the
teacher.
2. The Noble Truth of the Origin of Suffering
(samudaya-sacca): this is dependent-origination.
If a disciple knows dependent-origination depen-
dent upon a teacher, this insight-knowledge is
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also more valuable than acts of respect, and pro-
viding the four requisites to the teacher.
3. The Noble Truth of the Cessation of Suffering
(nirodha-sacca): this is Nibbna. If a disciple knows
Nibbna dependent upon a teacher, this insight-
knowledge is also more valuable than acts of
respect, and providing the four requisites to the
teacher.
4. The Noble Truth of the Way Leading to the Ces-
sation of Suffering (magga-sacca): this is the Noble
Eightfold Path. In other words, this is insight-
knowledge (vipassan-a) and Path Knowledge
(maggaa).
If a disciple possesses insight-knowledge and Path
Knowledge dependent upon a teacher, these insight-
knowledges are more valuable than acts of respect, and
providing the four requisites to the teacher, because
these insight-knowledges lead to ones escape from the
round of rebirths, whereas acts of respect, and providing
the four requisites, cannot be a direct cause for escape
from the round of rebirths. Indirectly, however, the
four requisites can be a supporting cause for one who
is practising Samatha-Vipassan to reach Nibbna.
Here again I would like to explain further. The
fve aggregates are the Noble Truth of Suffering. In the
fve aggregates is included the materiality-aggregate
(rpa-khandha). Materiality (rpa) arises as kalpas (small
particles). When they are analysed, one sees that there
are generally twenty-eight types of materiality. Please
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consider this problem. Outside the Buddhas dispensa-
tion, there is no teacher who can teach about these types
of materiality, and how to classify them. Only a Buddha
and his disciples can discern these types of materiality,
and teach how to classify them. Again, in the fve aggre-
gates are included also the four mentality-aggregates
(nma-khandha). Apart from bhavaga, these mental
formations arise according to thought-processes. The
Buddha taught exactly how many mental-concomitants
(cetasika) are associated with one consciousness (citta)
in a mind-moment, and he taught how to discern and
classify them. There is no teacher outside the Buddhas
dispensation who can show and teach these mental for-
mations clearly, because there is no other teacher who
fully understands. But if a disciple of this Sakyamuni
Buddha practises hard and systematically, according
to the instructions of the Buddha, he can discern these
mental formations clearly. This is a unique opportunity
for Buddhists. You should not miss this opportunity.
Again, dependent-origination is the Noble Truth
of the Origin of Suffering. The Buddha also taught his
disciples how to discern dependent-origination. When a
disciple of the Buddha discerns dependent-origination
according to the instructions of the Buddha, he fully
understands the relationship between cause and effect.
He can gain the insight-knowledge which knows that
the past cause produces the present effect, and that the
present cause produces the future effect. He knows that
within the three periods, past, present and future, there
is no creator to create an effect, and that there is noth-
ing which occurs without a cause. This knowledge can
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also be gained only in the Buddhas dispensation. You
should not miss this opportunity either.
Again, when a disciple discerns dependent-
origination, he sees past lives and future lives. If you
discern many past lives, you gain the insight-knowledge
of knowing which type of unwholesome kamma pro-
duces rebirth in the woeful planes, and which type of
wholesome kamma produces rebirth in good planes.
Knowledge of the thirty-one planes, and the Law of
Kamma, can be found in the teachings of only the
Buddha. Outside the Buddhas dispensation, there is
no one who can come to know the thirty-one planes,
and the Law of Kamma, that produces rebirth in each
plane. You should not miss this opportunity either.
Again, if a disciple discerns cause and effect in future
lives, he also sees the cessation of mentality-materiality.
He knows fully when his mentality-materiality will
cease. This is the Noble Truth of Cessation of Suffering.
This knowledge can be gained only in the Buddhas dis-
pensation. You should not miss this opportunity either.
Again, the Buddha also taught the way, that
is Samatha-Vipassan, to reach that state of cessation.
Samatha-Vipassan means the Noble Eightfold Path.
The Knowledge of Analysing Mentality-materiality
and the Knowledge of Discerning Cause and Condition
is right view (samm-dihi). The Knowledge of the
Cessation of Mentality-materiality is also right view. The
Knowledge of the Noble Eightfold Path is also right view.
Application of mind to the Four Noble Truths is right
thought (samm-sakappa). These two are Vipassan. To
practise Vipassan we must have Samatha concentration,
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which is right effort (samm-vyma), right mindfulness
(samm-sati), and right concentration (samm-samdhi).
When we cultivate Samatha-Vipassan, we should have
purifcation of conduct, that is right speech (samm-vc),
right action (samm-kammanta), and right livelihood
(samm-jva). Cultivating Samatha-Vipassan based on
virtuous conduct (sla) is to cultivate the Noble Eightfold
Path. This Noble Eightfold Path can be seen only in
the Buddhas dispensation. You should not miss this
opportunity either. Why? Insight-knowledge of the Four
Noble Truths leads to a disciples escape from the round
of rebirths.
In the Dakkhivibhaga Sutta, mentioned in the
beginning of this talk, the Buddha explains the four-
teen types of personal offerings (pipuggalika-dakkhia).
nanda, there are fourteen types of personal offerings:
One makes an offering to a Buddha; this is the
frst type of personal offering.
One makes an offering to a Paccekabuddha; this
is the second type of personal offering.
One makes an offering to an arahant, a disciple
of the Buddha; this is the third type of personal
offering.
One makes an offering to one who has entered
upon the way to the realisation of the fruit of a
arahantship; this is the fourth type of personal
offering.
One makes an offering to a non-returner (angmi);
this is the ffth type of personal offering.
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upon the way to the realisation of the fruit of
non-return; this is the sixth type of personal
offering.
One makes an offering to a once-returner
(sakad-gmi); this is the seventh type of personal
offering.
once-return; this is the eighth type of personal
offering.
One makes an offering to a stream-enterer (sot-
panna); this is the ninth type of personal offering.
stream-entry; this is the tenth type of personal
offering.
One makes an offering to one outside the dis-
pensation who is free from lust for sensual
pleasures due to attainment of jhna; this is the
eleventh type of personal offering.
One makes an offering to a virtuous ordinary
person (puthujjana); this is the twelfth type of
personal offering.
One makes an offering to an immoral ordinary
person; this is the thirteenth type of personal
offering.
One makes an offering to an animal; this is the
fourteenth type of personal offering.
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The Buddha then explained the benefts of these fourteen
types of offerings: By making an offering to an animal,
with a pure mind, the offering may be expected to repay
a hundredfold. That means it can produce its result in a
hundred lives. Here pure mind means offering without
expecting anything in return, or help from the receiver.
One makes the merit to accumulate whole-some kamma
only, with strong enough faith in the Law of Kamma.
Suppose someone feeds a dog with the thought: This
is my dog; that is not a pure mind state. But if someone
gives food to the birds, such as pigeons, then the offer-
ing is pure, because he does not expect anything from
the birds. This applies also to the instances mentioned
later. For example, if a person offers requisites to a
bhikkhu, with the thought that it will bring about suc-
cess in his business, or other commercial activities, this
is not offering with a pure mind. This type of offering
does not produce superior benefts.
The Buddha explained further: By making an
offering with a pure mind to an immoral ordinary
person, the offering may be expected to repay a thousand-
fold. By making an offering to a virtuous ordinary
person, the offering may be expected to repay a
hundred-thousandfold. By making an offering to one
outside the dispensation who is free from lust for sen-
sual pleasures due to attainment of jhna, the offering
may be expected to repay a hundred-thousand times a
hundred-thousandfold. By making an offering to one
who has entered upon the way to the realisation of the
fruit of stream-entry, the offering may be expected to
repay incalculably, immeasurably. What then should be
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said about making an offering to a stream-enterer, or to
one who has entered upon the way to the realisation of
the fruit of once-return, or to a once-returner, or to one
who has entered upon the way to the realisation of the
fruit of non-return, or to a non-returner, or to one who
has entered upon the way to the realisation of the fruit
of arahantship, or to an arahant, or to a Paccekabuddha,
or to a Buddha, Fully Enlightened One?
Here, an offering means one offers food enough
for once only. If a giver offers many times, such as,
over many days or many months, there are no words
to describe the benefts of those offerings. These are
the different types of personal offerings (pipuggalika-
dakkhia).
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Offerings to the Sagha (Saghika-Dna)
The Buddha then explained to the Venerable nanda:
There are seven kinds of offerings made to the Sagha,
nanda.
One makes an offering to a Sagha of both
bhikkhus and bhikkhuns headed by the Buddha;
this is the frst kind of offering made to the
Sagha.
One makes an offering to a Sagha of both
bhikkhus and bhikkhuns after the Buddha has
attained Parinib-bna; this is the second kind of
offering made to the Sagha.
One makes an offering to a Sagha of bhikkhus;
this is the third kind of offering made to the
Sagha.
One makes an offering to a Sagha of bhikk-
huns; this is the fourth kind of offering made to
the Sagha.
One makes an offering, saying: Appoint so
many bhikkhus and bhikkhuns to me from the
Sagha; this is the ffth kind of offering made to
the Sagha.
One makes an offering, saying: Appoint so many
bhikkhus to me from the Sagha; this is the sixth
kind of offering made to the Sagha.
One makes an offering, saying: Appoint so many
bhikkhuns to me from the Sagha; this is the
seventh kind of offering made to the Sagha.
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These are the seven types of offering to the Sagha. The
Buddha then compared personal offerings to offerings
to the Sagha:
In future times, nanda, there will be members
of the clan who are yellow-necks, immoral, of evil
character. People will make offerings to those immoral
persons on behalf of the Sagha. Even then, I say, an
offering made to the Sagha is incalculable, immeas-
urable. And I say that in no way does an offering to
a person individually, ever have greater fruit than an
offering made to the Sagha. This means that offerings
made to the Sagha (saghika-dna) are more benefcial
than personal offerings (pipuggalika-dakkhia). If
Mahpajpatigotam offered the robes to the Sagha
headed by the Buddha it would be far more benefcial.
The result would be incalculable and immeasurable. So
the Buddha urged her to offer them to the Sagha too.
The Buddha also explained the four kinds of
purifcation of offering:
There are four kinds of purifcation of offering. What
are the four? They are:
1. There is the offering that is purifed by the giver,
but not the receiver.
2. There is the offering that is purifed by the re-
ceiver, but not the giver.
3. There is the offering that is purifed by neither
the giver nor the receiver.
4. There is the offering that is purifed by both the
giver and the receiver.
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(1) What is the offering that is purifed by the giver,
but not the receiver? Here the giver is virtuous, of good
character, and the receiver is immoral, of evil character.
Thus, the offering is purifed by the giver, but not the
receiver.
(2) What is the offering that is purifed by the
receiver, but not the giver? Here the giver is immoral,
of evil character, and the receiver is virtuous, of good
character. Thus, the offering is purifed by the receiver,
but not the giver.
(3) What is the offering that is purifed by neither
the giver nor the receiver? Here the giver is immoral,
of evil character, and the receiver is immoral, of evil
character. Thus, the offering is purifed by neither the
giver nor the receiver.
(4) What is the offering that is purifed by both
the giver and the receiver? Here the giver is virtu-
ous, of good character, and the receiver is virtuous, of
good character. Thus, the offering is purifed by both
the giver and the receiver. These are the four kinds of
purifcation of offering.
The Buddha explained further:
(1) An offering is purifed by the givers virtue, but not
the receiver when:
(a) The giver is virtuous.
(b) What is offered has been righteously obtained.
290 291
(c) The giver has at the time of offering a clear and
taintless mind. He should have no attachment,
anger, etc.
(d) The giver has strong enough faith in that the
fruit of that kamma is great,
but the receiver is immoral. If the giver wants superior
benefts, there should be these four factors. In this case,
although the receiver is an immoral person, the offer-
ing is purifed by the giver. The commentary mentions
the case of Vessantara. Our bodhisatta in a past life as
Vessantara, offered his son and daughter (the future
Rhula and Uppalava) to Jjaka Brhmaa, who
was immoral, of evil character. That offering was the
fnal generosity pram for Vessantara. After fulflling
this last pram, he was ready to attain enlightenment;
he had only to wait for the time to mature. Because of
this generosity pram, and other previous prams,
he was certain to attain Omniscient Knowledge
(sabbauta-a). So we can say that this offering
was a support for his attaining enlightenment. It was
purifed by Vessantara. At that time Vessantara was
virtuous, of good character. What he offered was also
rightly obtained. He had a clear and taintless mind be-
cause he had only one desire: to attain enlightenment.
He had strong enough faith in the Law of Kamma and
its results. So the offering was purifed by the giver.
(2) An offering is purifed by the receiver, when
an immoral person, with an unclear mind full of
attachment, hatred, etc., without faith in the Law of
292 293
Kamma, makes an offering of what is unrighteously
obtained to a virtuous person. The commentary men-
tions the case of a fsherman. A fsherman living near
the mouth of the Kaly River in Sri Lanka, had three
times offered almsfood to a Mahthera who was an
arahant. At the time near death, the fsherman remem-
bered his offering to that Mahthera. Good signs of a
deva plane appeared in his mind, so before he died
he said to his relatives, That Mahthera saved me.
After death he went to a deva plane. In this case the
fsherman was immoral and of bad character, but the
receiver was virtuous. So that offering was purifed
by the receiver.
(3) An offering is purifed by neither the giver
nor the receiver, when an immoral person, with an
unclear mind full of attachment, hatred, etc., without
faith in the Law of Kamma, makes an offering of what
is unrighteously obtained to an immoral person. The
commentary mentions the case of hunter. When that
hunter died, he went to the peta realm. Then his wife
offered almsfood on his behalf, to a bhikkhu who was
immoral, of bad character; so the peta could not call
out, It is right (sdhu). Why? The giver too was immoral,
and not virtuous, because she, as the wife of a hunter,
had accompanied him when he killed animals. Also,
what she offered was unrighteously obtained, as it was
acquired through killing animals. She had an unclear
mind, because had she had a clear understanding mind,
she would not have accompanied her husband. She did
not have enough faith in the Law of Kamma and its
292 293
results. Had she had enough faith in the Law of Kamma,
she would never have killed living beings. Since the
receiver too was immoral, of bad character, the offer-
ing could be purifed by neither giver nor receiver. She
offered almsfood in the same way three times, and no
good result occured; so the peta shouted, An immoral
person has three times stolen my wealth. Then she
offered almsfood to a virtuous bhikkhu. At that time
the peta could call out It is good, and escape from the
peta realm.
Here I would like to say to the audience; if you
want good results from offering you should fulfl the
following four factors:
(a) You must be virtuous,
(b) What you offer must be righteously obtained,
(c) You must have a clear and taintless mind,
(d) You must have strong enough faith in the Law
of Kamma and its results.
Furthermore, if you are the receiver, and have strong
enough loving-kindness and compassion for the giver,
you should also be virtuous. If your virtue is accompa-
nied by jhna and insight-knowledge, it is much better.
Why? This type of offering can produce good results
for the giver. Please note the next type of offering, the
fourth kind of purifcation of an offering.
(4) An offering is purifed by both the giver and
the receiver, when the giver has the four factors:
294 295
(a) He is virtuous,
(b) What he offers is righteously obtained,
(c) His mind is clear and taintless,
(d) He has strong enough faith in the Law of
Kamma and its results,
and the receiver too is virtuous. As for this type of
offering, the Buddha said: nanda, I say, this type
of offering will come to full fruition. This offering
can produce incalculable, immeasurable results. If
the receivers virtue is accompanied by jhna, insight-
knowledge, or Path and Fruition Knowledges, then that
virtue is superior.
Here I would like to relate another sutta. This is
the Nandamt Sutta in the Aguttara Nikya, Chakka
Nipta. Once the Buddha was living near Svatthi, at
Jetavana in Anthapiikas Park. Then Nandas mother,
a lay disciple of the Buddha, who lived in Velukandaka,
offered almsfood. Her offering was endowed with six
factors, and the receiver was the Bhikkhu Sagha,
headed by the Venerable Sriputta and the Venerable
Mahmoggallna. The Buddha saw the offering with his
divine eye, and addressed the monks thus: Bhikkhus,
the lay disciple of Velukandaka has prepared an offer-
ing endowed with six factors to the Sagha, headed by
Sriputta and Mahmoggallna. How, bhikkhus, is an
offering endowed with six factors? Bhikkhus, the giver
should be endowed with three factors, and the receiver
also should be endowed with three factors.
294 295
What are the givers three factors? Bhikkhus,
He is glad at heart before giving,
His heart is satisfed in giving,
He is joyful when he has given.
These are the three factors of the giver. What are the
three factors of the receiver? Bhikkhus,
The receiver is free from attachment or trying to
destroy attachment,
The receiver is free from anger or trying to de-
stroy anger,
The receiver is free from delusion or trying to de-
stroy delusion.
These are the three factors of the receiver.
Altogether there are six factors. If the offering is
endowed with these six factors, it produces immeasur-
able and noble results.
The Buddha explained further: Bhikkhus, it
is not easy to grasp the measure of merit of such an
offering by saying: This much is the yield in merit,
the yield in goodliness, accumulated for wholesome
kamma hereafter, ripening to happiness, leading to
heaven, leading to happiness, longed for and loved.
Verily the great mass of merit, wholesome kamma, is
just reckoned unreckonable, immeasurable. Bhikkhus,
just as it is not easy to grasp the measure of water in
the great ocean, and to say: There are so many pailfuls,
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so many hundreds of pailfuls, so many thousands of
pailfuls, so many hundreds of thousands of pailfuls;
for that great mass of water is reckoned unreckonable,
immeasurable; even so bhikkhus, it is not easy to grasp
the measure of merit in an offering endowed with the
six factors. Verily the great mass of merit is reckoned
unreckonable, immeasurable.
Why? The giver was endowed with the four fac-
tors of the Dakkhivibhaga Sutta. They are:
(a) She was virtuous,
(b) Her offering had been righteously obtained,
(c) Her mind was clear and taintless,
(d) She had strong enough faith in the Law of
Kamma and its results.
The three factors mentioned in the Nandamt Sutta
were also fulflled. They are:
She was glad at heart before giving,
Her heart was satisfed in giving,
She was joyful when she had given.
These factors are very important for a giver, whether
male or female. If he or she expects incalculable and im-
measurable good results, he or she should try to fulfl
those factors. But accord-ing to the Dakkhivibhaga
Sutta, the receiver too must be virtuous. According to
the Nandamt Sutta, it should be a bhikkhu or bhikk-
hun who has cultivated Samatha-Vipassan meditation
up to the arahant stage, or who is cultivating Samatha-
296 297
Vipassan meditation to destroy attachment (rga),
anger (dosa), and delusion (moha).
Now in Yi-Tung Temple, there are many bhikkhus
and bhikkhuns who are practising Samatha and
Vipassan meditation to destroy attachment, anger, and
delusion totally. They are also virtuous. So we may say
that now there are worthy receivers here. The givers
too may be virtuous. Their minds may be clear and
taintless. What they have offered has been righteously
obtained. They may have strong enough faith in the
Triple Gem, and the Law of Kamma and its results.
They were glad before giving, and were satisfed in
giving. They were joyful after having given. So we can
say that the offerings made in these two months have
been in accordance with the Buddhas wishes. They are
noble offerings. If the givers expect good results in the
future, certainly this wholesome kamma will fulfl their
desire. Why? The Buddha said in the Sakhrupapatti
Sutta: Ijjhati bhikkhave slavato cetopaidhi visuddhatt:
Bhikkhus, a virtuous persons wish will certainly be
fulflled by purifcation of conduct. So, a virtuous
persons wholesome kamma can produce the result of
his desire:
If he wants to become a Buddha he can become a
Buddha,
If he wants to become a Paccekabuddha he can
become a Paccekabuddha,
If he wants to become a Chief Disciple (aggas-
vaka) he can become a Chief Disciple,
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If he wants to become a Great Disciple (mahs-
vaka) he can become a Great Disciple,
If he wants to become an Ordinary Disciple (pakati-
svaka) he can become a Ordinary Disciple.
This is only when his prams have matured. Wishing
alone is not enough to attain one of those types of en-
lightenment (bodhi). Again:
If he wants human happiness after death, he can
get human happiness in the human realm.
If he wants to go to the deva realm, he can go to
the deva realm.
If he wants to go to the brahma realm after death,
this wholesome kamma can be a support for him
to go to the brahma realm.
How? If his offering fulfls the previously mentioned
factors, the receiver is his minds object. He has strong
enough loving-kindness and compassion for the receiv-
er. If he at that time practises lovingkindness medita-
tion (mett-bhvan), his loving-kindness jhna will take
him to the brahma realm after death. In this way his
offering is a support for him to go to the brahma realm.
So, if the giver wants to go to the brahma realm after
death, he should practise lovingkindness meditation up
to the lovingkindness jhna stage. If he has practised
lovingkindness jhna, and offers almsfood, his whole-
some kamma is a very superior and powerful support
for him to go to the brahma realm. So, if you want good
results in the future, you should also practise loving-
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kindness meditation up to the lovingkindness jhna
stage. Among the three types of happiness; human
happiness, deva happiness, and brahma happiness,
brahma happiness is the highest. There is no mundane
happiness higher than brahma happiness. It is the most
superior happiness in the thirty-one planes.
This is the frst type of offering mentioned in
the beginning of this talk, namely, the offering which
produces full fruition. Do you prefer this type of offer-
ing? If you do, then please listen to the following stanza
from the Dakkhivibhaga Sutta:
Yo vtargo vtargesu dadti dna
Dhammena laddha supasannacitto
Abhisaddaha kammaphala uhra
Ta ve dna misadnanamagganti
Bhikkhus, I say that when an arahant, with clear and
taintless mind, placing faith in that the fruit of kamma
is great, offers to an arahant what is righteously ob-
tained, then that offering indeed is the most superior
of all worldly offerings.
In this case, the four factors present in the giver
are:
1. The giver is an arahant,
2. What is offered is righteously obtained,
3. He has a clear and taintless mind,
4. He has strong enough faith in the Law of Kamma
and its results.
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One more factor is necessary, namely:
5. The receiver also must be an arahant.
The Buddha taught that this type of offering is the most
superior type of worldly offering. He praised this type
of offering as the most superior. Why? This offering
produces no result. Why? The giver has destroyed delu-
sion and all attachment to any life. Ignorance (avijj) and
craving (tah), are the main causes for kamma, that is
volitional-formations (sakhra). In this case, volitional-
formations means good actions like making an offering
to the receiver. But this kamma cannot produce any
result, because there are no supporting causes; there is
no ignorance (avijj), and no craving (tah). If the root
of a tree is totally destroyed the tree cannot produce
any fruit. In the same way, an arahants offering cannot
produce any result, because he has totally destroyed
those roots; ignorance and craving. He has no expecta-
tion of a future life. In the Ratana Sutta the Buddha
taught the following stanza:
Khna pura nava natthi sambhava
virattacittyatike bhavasmi
te khabj avirhichand
nibbanti dhr yathya padpo
idampi sanghe ratana pata
etena saccena suvatthi hotu.
Arahants have exhausted all old wholesome and un-
wholesome kamma. New wholesome and unwholesome
kamma do not occur in them. They have exhausted the
seeds of rebirth, that is, ignorance, craving, and force of
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kamma. They have no expectation of a future life. All
their mentality-materiality will cease like a lighted oil
lamp, when the oil and wick are exhausted. By this truth
may all beings be happy and free from all dangers.
This is an assertion of truth. By the assertion of
this truth all the people in Vesli became free from
dangers. Vesli was a city visited by drought, famine,
evil yakkhas (lower devas), and epidemic diseases. The
people of Vesli asked the Buddha to help them, and he
taught them the Ratana Sutta as a way to become free
from dangers.
An arahants offering is the most superior because
it produces no result in the future. If there is no future
life, there will be no rebirth, decay, disease and death.
This is the most superior. This is the second type of
offering mentioned at the beginning of this Dhamma
talk: an offering which produces no fruition.
On the other hand, if due to an offering there is a
good result, such as happiness in the human realm, hap-
piness in the deva realm, or happiness in the brahma
realm, then there is still suffering. The very least is that
they are still subject to rebirth, subject to disease, sub-
ject to decay, and subject to death. If the giver still has
attachment to sensual objects, animate and inanimate,
then when those objects are destroyed or have died,
there will be in him sorrow, lamentation, physical suf-
fering, mental suffering, and despair.
Please consider this question: Can we say that
an offering is superior when it produces rebirth, decay,
disease, death, sorrow, lamentation, physical suffering,
mental suffering, and despair? Please consider also this
302 303
question: Can we say that an offering is superior when
it produces no result: no rebirth, no decay, no disease,
no death, no sorrow, no lamentation, no physical suffer-
ing, no mental suffering, and no despair? This is why
the Buddha praised the second type of offering as the
most superior. Now you may understand the meaning
of this Dhamma talk. At the beginning of this Dhamma
talk I mentioned two types of offering:
1. The offering which produces full fruition,
2. The offering produces no fruition.
Which type of offering do you prefer? Now you know
the answer.
But if the giver is not an arahant, how can he then
make the second type of offering? In the Nandamt
Sutta mentioned before, the Buddha taught that there
are two ways he can do this: when the receiver is free
from attachment, anger, and delusion, or when he is
trying to destroy attachment, anger, and delusion. You
can say that the offering is also most superior, if the
giver too is trying to destroy attachment, anger, and de-
lusion; if he at the time of offering practises Vipassan,
that is, if:
He discerns his own mentality-materiality, and
discerns their impermanent (anicca), suffering
(dukkha), and non-self (anatta) nature;
He discerns the impermanent, suffering, and
non-self nature of external mentality-materiality,
especially the receivers mentality-materiality.
302 303
He discerns the ultimate materiality (paramattha-
rpa) of the offerings.
When he looks at the four elements in the offerings,
he sees the kalpas easily. Then when he analyses the
kalpas, he discerns eight types of materiality: earth-
element, water-element, fre-element, air-element, colour,
smell, taste and nutritive-essence. They are materiality
produced by temperature (utuja-rpa). They are pro-
duced by the fre-element in each kalpa. They are the
generations of the fre-element. Furthermore, he discerns
the impermanent, suffering, and non-self nature of the
materiality produced by temperature (utuja-rpa). If he is
able to do this type of Vipassan, his attachment, anger
and delusion are suppressed at the time of offering, and
also, his offering will usually produce any result, and
so we can say that this type of offering also is the most
superior.
He can do this type of Vipassan before, after, or
while offering. But his Vipassan must be strong and
powerful. He must have practised up to the stage of
at least Knowledge of Dissolution (bhaga-a). Only
then can he practise this type of Vipassan. We should
not miss this opportunity either. This opportunity
exists only in this dispensation. But you may ask, how
can we make this type of offering if we have no insight-
knowledge? I would like to suggest that you then make
your offering with the following thought: May this
offering be the supporting cause to reach Nibbna.
This is because the Buddha many times taught to make
offerings with the wish for Nibbna.
304 305
I would like to conclude my Dhamma talk by
repeating the stanza from the Ratana Sutta:
Khna pura nava natthi sambhava
virattacittyatike bhavasmi
te khabj avirhichand
nibbanti dhr yathya padpo
idampi sanghe ratana pata
etena saccena suvatthi hotu.
Arahants have exhausted all old wholesome and un-
wholesome kamma. New wholesome and unwholesome
kamma do not occur in them. They have exhausted the
seeds of rebirth, that is, ignorance, craving, and force of
kamma. They have no expectation of a future life. All
their mentality-materiality will cease like a lighted oil
lamp, when the oil and wick are exhausted. By this truth
may all beings be happy and free from all dangers.
May all beings be well and happy.
304 305
Appendix 1
Glossary of Untranslated Pi Terms
This glossary contains the Pi terms left untranslated
in the text. They have been left untranslated because
the English translation has, in some way or other, been
considered awkward or inadequate, if not misleading.
The defnitions have been kept as concise as at all pos-
sible, and refer to the meaning of the terms as they are
used in the text of this book: according to the Theravda
tradition. For more extensive explanations, the reader
is referred to the text itself, where most of the terms are,
at some time or other, discussed. (An asterisk indicates
which of the terms are discussed.)
Some of the terms in this glossary do have an
adequate translation, but have been retained in the
Pi when in compounds, as in for example, npna-
jhna, rather than in-and-out-breath jhna, for obvious
reasons.
Abhidhamma the third of what are called the Three
Baskets (Tipiaka) of the Theravda Canon; teach-
ings of the Buddha on a far deeper level than in
the suttas; deals with only ultimate reality; seen
in Vipassan meditation. (cf. sutta)
npna* in-and-out-breath; subject for Samatha med-
itation and later Vipassan. (cf. Samatha)
306 307
arahant* person who has attained ultimate in meditation,
i.e. eradicated all deflements, at his or her death
(Parinibbna) there is no rebirth. (cf. kamma)
Bhante Venerable Sir.
bhavaga* continuity of identical consciousnesses,
broken only when thought-processes occur, the
object is that of near death consciousness in past-
life. (cf. Abhidhamma)
bhikkhu / bhikkhun Buddhist monk / nun; bhikkhu
with two hundred and twenty-seven main pre-
cepts, and hundreds of lesser precepts to observe;
in Theravda bhikkhun lineage no longer extant.
bodhisatta* a person who has vowed to become a Buddha;
the ideal in Mahyna tradition; he is a bodhisatta
for innumerable lives prior to his enlightenment,
after which he is a Buddha. (cf. Buddha)
brahm* inhabitant of one of twenty in thirty-one
realms described in Buddhist cosmology, invis-
ible to human eye, visible in light of concen-
tration; the realms are very much higher than
human realm. (cf. deva, peta)
Buddha* a person fully enlightened without a teacher,
who has by himself discovered and teaches the Four
Noble Truths. (cf. bodhisatta, Paccekabuddha)
deva inhabitant of realm just above human realm; in-
visible to human-eye, visible in light of concen-
tration. (cf. brahm, peta)
306 307
Dhamma* (capitalized) the Teachings of the Buddha;
the noble truth.
dhamma* (uncapitalized) phenomenon; state; mind-
object.
jhna* eight increasingly advanced and subtle states
of concentration on a specifc object, with mind
aware and increasingly pure. (cf. Samatha)
kalpa* small particle; the smallest unit of materiality
seen in conventional reality; invisible to human
eye, visible in light of concentration.
kamma* (Sanskrit: karma) action; force from volition
which makes good actions produce good results,
and bad actions produce bad results.
kasia* meditation object which represents a quality in
conventional reality, e.g. earth, colour, space and
light; used for Samatha meditation. (cf. Samatha)
Mahyna Buddhist tradition prevalent in China, Taiwan,
Korea, Japan, Mongolia, Nepal, and Bhutan, and
the Tibetan tradition. (The majority of the listeners
at these talks were Mahyna monks and nuns.)
(cf. Theravda)
Mahthera Buddhist monk of twenty years standing
or more.
Nibbna* (Sanskrit: Nirvana) fnal enlightenment; the
cessation element; an ultimate reality, attained
after discerning and surpassing the ultimate
realities of mentality-materiality; it is seen after
308 309
the insight knowledges have been matured; it
is non-self and uniquely permanent and peace-
ful: not a place. (Language is at a loss to describe
Nibbna, because Nibbna is beyond the range of
concepts upon which language relies.)
nimitta* sign; image upon which meditator concen-
trates; product of the mind, which depends on per-
ception and level of concentration. (cf. kasia)
parikamma-nimitta preparatory sign in meditation.
uggaha-nimitta taken-up sign, image which is exact
mental replica of object of meditation.
paibhga-nimitta purifed and clear version of
uggaha-nimitta, appears at stable perception and
concentration.
Paccekabuddha person enlightened without a teacher,
who has by himself discovered the Four Noble
Truths, but does not teach. (cf. Buddha)
Pi ancient Indian language spoken by the Buddha;
all Theravda texts are in Pi, language is other-
wise not extant.
pram ten prams: generosity, virtue, renunciation,
wisdom, energy, patience, truthfulness, determi-
nation, loving-kindness, and equanimity; quali-
ties developed always for the beneft of others.
Parinibbna death of a Buddha, a Paccekabuddha, and
all other Arahants, after which no more rebirth,
no more materiality or mentality. (cf. arahant,
Nibbna)
308 309
peta inhabitant of realm lower than human realm, but
higher than animals, invisible to human eye, vis-
ible in light of concentration.
rpa / arpa* materiality/ immateriality.
Samatha* serenity; practice of concentrating the mind
on an object, to develop higher and higher states
of concentration, whereby the mind becomes in-
creasingly serene. (cf. jhna, Vipassan)
sagha multitude, assembly; bhikkhus of past,
present and future, worldwide, as a group; sep-
arate group of bhikkhus, e.g. bhikkhus in one
monastery. (cf. bhikkhu)
sla moral factors of the Noble Eightfold Path: right
speech, right action, right livelihood; to be ob-
served and cultivated by all Buddhists to varying
degrees. (cf. bhikkhu)
sutta single discourse in the second basket of what is
called the Three Baskets (Tipiaka) of Pi Canon;
teachings of the Buddha on a practical level; deals
with only conventional truth. (cf. Abhidhamma)
Tathgata one who has gone thus; the epithet used by
the Buddha when referring to himself.
Theravda Buddhist tradition prevalent in Sri-Lanka,
Thailand, Myanmar (Burma), Laos, Cambodia.
(The Pa-Auk Sayadaw is a Theravda monk.)
(cf. Mahyna)
Vipassan insight, discernment of specifc character-
istics of materiality and mentality, causes and
310
results, in ultimate reality, and their general
characteristics of impermanence, suffering, and
non-self. (cf. Abhidhamma, arahant, Nibbna)
Visuddhimagga (The Path of Purifcation) authoritative
and extensive treatise on Buddhist meditation,
compiled from ancient, orthodox texts, by Indian
scholar monk, Venerable Buddhghosa.
Appendix 2
For Information Regarding
Centres Teaching the Pa-Auk System
MYANMAR
Contact:
The Venerable Pa-Auk Sayadaw,
Pa-Auk Meditation Centre,
c/o Major Kan Saing (Rtd),
653, Lower Main Road,
Mawlamyine, Mon State.
Myanmar.
SRI LANKA
Contact:
The Venerable N. Ariyadhamma Mahthera,
Sri Gunawardana Yogasramaya,
Galduwa, Kahawa, 80312
Sri Lanka.
MALAYSIA
Contact:
The Venerable Vajiradhamma,
Bhaddekaratta Hermitage,
c/o 43, Jalan Bahagia Satu,
Taman Bahagia, 83000 Batu Pahat,
Johor, Malaysia.

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